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U.S. bishops hold ecumenical meeting with evangelicals for joint migration initiative #Catholic The U.S. Conference of Catholic Bishops (USCCB) took part in an ecumenical meeting with the National Association of Evangelicals (NAE) to engage in dialogue and collaborate on pastoral solutions to heightened immigration enforcement.The meeting was held on March 24 to launch the Evangelical-Catholic Dialogue on Immigration (ECDI) — a joint initiative focused on the subject.It builds on previous collaborations, particularly a report on how President Donald Trump’s mass deportation plans could affect Christian families. According to a USCCB news release, Catholic and evangelical leaders continue to grapple with pastoral challenges related to the policy, such as an increase in fear and anxiety among members.“I view the ECDI as a means of growing in Christian unity with our evangelical brothers and sisters, while also furthering our shared goal of bringing the message of the Gospel to bear on one of the most pressing issues of our time,” Bishop Brendan Cahill, chair of the USCCB’s Committee on Migration, said in a statement.Cahill co-chairs the ECDI with the Rev. Walter Kim, president of the NAE. It also includes five other Catholic and five other evangelical members and organizational observers.“Whatever theological differences exist between us, Catholics and evangelicals across our country are navigating many of the same complex realities — political and social — and the issue of immigration is an important example,” Cahill said. “Together, we place our hope in Jesus Christ, and we seek to live out his teaching in relation to this challenging topic.”Cahill cited Pope Leo XIV’s emphasis on dialogue being necessary for “peace, understanding, and fraternity, especially between different faith traditions.” He expressed gratitude for Kim’s leadership and “willingness to collaborate in this way and for the commitment of all those participating.”In November, the USCCB voted 216-5 to oppose “the indiscriminate mass deportation of people.” The bishops have expressed concerns that the Department of Homeland Security rescinded guidelines that had previously limited immigration enforcement at “sensitive locations,” including churches.
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U.S. bishops hold ecumenical meeting with evangelicals for joint migration initiative #Catholic The U.S. Conference of Catholic Bishops (USCCB) took part in an ecumenical meeting with the National Association of Evangelicals (NAE) to engage in dialogue and collaborate on pastoral solutions to heightened immigration enforcement.The meeting was held on March 24 to launch the Evangelical-Catholic Dialogue on Immigration (ECDI) — a joint initiative focused on the subject.It builds on previous collaborations, particularly a report on how President Donald Trump’s mass deportation plans could affect Christian families. According to a USCCB news release, Catholic and evangelical leaders continue to grapple with pastoral challenges related to the policy, such as an increase in fear and anxiety among members.“I view the ECDI as a means of growing in Christian unity with our evangelical brothers and sisters, while also furthering our shared goal of bringing the message of the Gospel to bear on one of the most pressing issues of our time,” Bishop Brendan Cahill, chair of the USCCB’s Committee on Migration, said in a statement.Cahill co-chairs the ECDI with the Rev. Walter Kim, president of the NAE. It also includes five other Catholic and five other evangelical members and organizational observers.“Whatever theological differences exist between us, Catholics and evangelicals across our country are navigating many of the same complex realities — political and social — and the issue of immigration is an important example,” Cahill said. “Together, we place our hope in Jesus Christ, and we seek to live out his teaching in relation to this challenging topic.”Cahill cited Pope Leo XIV’s emphasis on dialogue being necessary for “peace, understanding, and fraternity, especially between different faith traditions.” He expressed gratitude for Kim’s leadership and “willingness to collaborate in this way and for the commitment of all those participating.”In November, the USCCB voted 216-5 to oppose “the indiscriminate mass deportation of people.” The bishops have expressed concerns that the Department of Homeland Security rescinded guidelines that had previously limited immigration enforcement at “sensitive locations,” including churches.

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Bishop Brendan Cahill noted the importance of ecumenical approaches to “one of the most pressing issues of our time.”

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Catholic bishops in Africa release final report addressing pastoral challenge of polygamy #Catholic NAIROBI, Kenya — Catholic bishops in Africa have released a final report addressing the pastoral challenge of polygamy across Africa. The 25-page document responds directly to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops, the Synod on Synodality, gave to members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) “to promote theological and pastoral discernment on the issue of polygamy.”Compiled by a SECAM commission made up of selected theologians and professionals from relevant ecclesiastical disciplines, the report presents a structured reflection on the phenomenon through what it describes as a process of “quadruple listening”: attentive engagement with African cultural realities, sacred Scripture, Church teaching on Christian marriage, and pastoral practices already operative within ecclesial communities across the continent.Polygamy within the context of the African familyThe report begins by situating polygamy within the broader cultural and religious context of the African family. According to the SECAM commission: “The African family is built on the covenant: an alliance between human groups, an alliance with ancestors, and an alliance with God.”Within this worldview, the birth of children is central. The commission members explained that “at the heart of this family, the child represents an inestimable treasure, a divine blessing. He perpetuates the name of the lineage while helping to consolidate the present life.”It is within this framework that members of the SECAM commission situated polygamy, defined as “a marital regime in which an individual is linked at the same time to several spouses.” They clarified that although the term technically includes both polyandry and polygyny, the latter — a man married to multiple women — remains by far the most common form in Africa.Historically, the practice emerged from specific social needs. In early agrarian and nomadic societies, large families provided economic stability and security, they noted, recalling: “Polygamous marriages were practiced not only for the sake of large families, but also for reasons of solidarity, alliances, and political objectives.”Marriage in traditional African societies also carried communal and spiritual dimensions that made divorce rare, they further noted, recalling that marriage ceremonies involved not only the spouses but entire families and even calling upon ancestors, reflecting a deeply communal understanding of family life. SECAM president Cardinal Fridolin Ambongo (left) and secretary-general Father Rafael Simbine Junior (right). | Credit: ACI Africa Biblical discernmentTurning to Scripture, the SECAM commission members noted that the Bible itself reflects diverse marital practices. In the Old Testament world, “forms of marriage varied, from polygamy to monogamy,” and several biblical figures lived in polygamous unions.Nevertheless, the commission members stressed in the report that monogamy gradually emerged as the biblical ideal. They pointed to the Book of Tobit as a text that strongly “exalts monogamy,” describing families that are “strictly monogamous” and characterized by fidelity and religious devotion.The commission members interpreted this development as part of what they call a “divine pedagogy.” According to their report, God allowed polygamy historically but ultimately revealed the ideal of monogamous marriage through Christ.“In his Son, he shows that polygamy is not the ideal couple desired by God,” they said, emphasizing Jesus’ teaching that marriage is a union between “one man and one woman.”This biblical reflection also addressed one of the most common cultural motivations for polygamy — infertility. The commission insisted that biological impediments to fertility do not justify polygamy.They explained that biblical tradition broadens the understanding of motherhood and fatherhood beyond biological reproduction. True fruitfulness, the commission members wrote, can consist in fidelity to God and virtuous life rather than biological offspring alone.Ethical questions raised by polygamyThe report on the pastoral challenges of polygamy raised ethical questions about whether the core meaning of Christian marriage can be reconciled with polygamous unions. The commission highlighted the Christian understanding of marriage as a total mutual gift between two persons.“If marriage translates into ‘the gift of oneself to another,’ one might wonder how a man or woman can experience this ‘gift of self’ by giving themselves to several wives or husbands at the same time,” they observed.Commission members also raised questions about emotional and psychological dimensions, asking whether shared marital relationships risk undermining authentic communion between spouses.The Christian understanding of marriage, they noted, is further illuminated by the apostle Paul’s comparison of marriage with the relationship between Christ and the Church — a singular and exclusive covenant of love.Pastoral challenges: Baptism and sacramental lifeThe commission acknowledged that polygamy has long posed pastoral challenges for the Church in Africa, especially when individuals living in polygamous unions seek baptism or integration into Catholic communities.Historically, missionaries often approached the issue by requiring monogamy as a condition for baptism, they recalled, adding that “monogamous marriage was therefore a requirement for being or becoming a Christian.”Today, however, pastoral practice has evolved in many African dioceses, they said, identifying several pastoral approaches currently used within local churches.One approach requires a man seeking full sacramental participation to choose one spouse while continuing to provide for the other women and their children.Another response is the “permanent catechumenate,” in which a polygamous individual participates in catechetical formation and community life without receiving baptism or the other sacraments due to the continuing marital situation.A third practice involves baptizing the first wife when she has been placed in a polygamous relationship without her consent. In such cases, she may be fully integrated into the Christian community while remaining within her family environment.Position on baptism for polygamistsOne of the clearest conclusions of the SECAM commission concerned the sacrament of baptism. The commission argued that baptizing someone who intends to remain in a polygamous union risks undermining the theological meaning of baptism itself.“Baptizing a polygamist who will continue to remain so would give every appearance of legitimizing this irregularity and could distort or even devalue baptism of its substance,” they stated.For this reason, the commission recommended that baptism should normally follow a clear commitment to monogamous marriage.According to their report, polygamous catechumens should undergo thorough preparation and be ready to “accept the Gospel message, adhere to the Christian ideal, and commit to monogamous marriage before receiving baptism.”Implications for Catholics living in polygamous familiesAt the pastoral level, the members of the commission stressed accompaniment rather than exclusion. The Church, the report says, must practice “a pastoral approach of proximity, listening, and accompaniment.”This approach acknowledges that many polygamous families cannot easily dissolve existing marital bonds. In such cases, pastoral accompaniment may maintain the family structure while gradually introducing the Christian vision of marriage.The commission noted that some members of polygamous families — particularly the first wife and children — may meet the conditions for full sacramental participation, while others may live their faith “in a penitent manner and in the hope of full integration into the community of Jesus’ disciples.”Ultimately, the commission members framed the issue as part of a broader process of inculturation. The challenge for the Church in Africa, they concluded, is to present the Gospel within cultural realities while remaining faithful to the Christian understanding of marriage.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.
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Catholic bishops in Africa release final report addressing pastoral challenge of polygamy #Catholic NAIROBI, Kenya — Catholic bishops in Africa have released a final report addressing the pastoral challenge of polygamy across Africa. The 25-page document responds directly to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops, the Synod on Synodality, gave to members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) “to promote theological and pastoral discernment on the issue of polygamy.”Compiled by a SECAM commission made up of selected theologians and professionals from relevant ecclesiastical disciplines, the report presents a structured reflection on the phenomenon through what it describes as a process of “quadruple listening”: attentive engagement with African cultural realities, sacred Scripture, Church teaching on Christian marriage, and pastoral practices already operative within ecclesial communities across the continent.Polygamy within the context of the African familyThe report begins by situating polygamy within the broader cultural and religious context of the African family. According to the SECAM commission: “The African family is built on the covenant: an alliance between human groups, an alliance with ancestors, and an alliance with God.”Within this worldview, the birth of children is central. The commission members explained that “at the heart of this family, the child represents an inestimable treasure, a divine blessing. He perpetuates the name of the lineage while helping to consolidate the present life.”It is within this framework that members of the SECAM commission situated polygamy, defined as “a marital regime in which an individual is linked at the same time to several spouses.” They clarified that although the term technically includes both polyandry and polygyny, the latter — a man married to multiple women — remains by far the most common form in Africa.Historically, the practice emerged from specific social needs. In early agrarian and nomadic societies, large families provided economic stability and security, they noted, recalling: “Polygamous marriages were practiced not only for the sake of large families, but also for reasons of solidarity, alliances, and political objectives.”Marriage in traditional African societies also carried communal and spiritual dimensions that made divorce rare, they further noted, recalling that marriage ceremonies involved not only the spouses but entire families and even calling upon ancestors, reflecting a deeply communal understanding of family life. SECAM president Cardinal Fridolin Ambongo (left) and secretary-general Father Rafael Simbine Junior (right). | Credit: ACI Africa Biblical discernmentTurning to Scripture, the SECAM commission members noted that the Bible itself reflects diverse marital practices. In the Old Testament world, “forms of marriage varied, from polygamy to monogamy,” and several biblical figures lived in polygamous unions.Nevertheless, the commission members stressed in the report that monogamy gradually emerged as the biblical ideal. They pointed to the Book of Tobit as a text that strongly “exalts monogamy,” describing families that are “strictly monogamous” and characterized by fidelity and religious devotion.The commission members interpreted this development as part of what they call a “divine pedagogy.” According to their report, God allowed polygamy historically but ultimately revealed the ideal of monogamous marriage through Christ.“In his Son, he shows that polygamy is not the ideal couple desired by God,” they said, emphasizing Jesus’ teaching that marriage is a union between “one man and one woman.”This biblical reflection also addressed one of the most common cultural motivations for polygamy — infertility. The commission insisted that biological impediments to fertility do not justify polygamy.They explained that biblical tradition broadens the understanding of motherhood and fatherhood beyond biological reproduction. True fruitfulness, the commission members wrote, can consist in fidelity to God and virtuous life rather than biological offspring alone.Ethical questions raised by polygamyThe report on the pastoral challenges of polygamy raised ethical questions about whether the core meaning of Christian marriage can be reconciled with polygamous unions. The commission highlighted the Christian understanding of marriage as a total mutual gift between two persons.“If marriage translates into ‘the gift of oneself to another,’ one might wonder how a man or woman can experience this ‘gift of self’ by giving themselves to several wives or husbands at the same time,” they observed.Commission members also raised questions about emotional and psychological dimensions, asking whether shared marital relationships risk undermining authentic communion between spouses.The Christian understanding of marriage, they noted, is further illuminated by the apostle Paul’s comparison of marriage with the relationship between Christ and the Church — a singular and exclusive covenant of love.Pastoral challenges: Baptism and sacramental lifeThe commission acknowledged that polygamy has long posed pastoral challenges for the Church in Africa, especially when individuals living in polygamous unions seek baptism or integration into Catholic communities.Historically, missionaries often approached the issue by requiring monogamy as a condition for baptism, they recalled, adding that “monogamous marriage was therefore a requirement for being or becoming a Christian.”Today, however, pastoral practice has evolved in many African dioceses, they said, identifying several pastoral approaches currently used within local churches.One approach requires a man seeking full sacramental participation to choose one spouse while continuing to provide for the other women and their children.Another response is the “permanent catechumenate,” in which a polygamous individual participates in catechetical formation and community life without receiving baptism or the other sacraments due to the continuing marital situation.A third practice involves baptizing the first wife when she has been placed in a polygamous relationship without her consent. In such cases, she may be fully integrated into the Christian community while remaining within her family environment.Position on baptism for polygamistsOne of the clearest conclusions of the SECAM commission concerned the sacrament of baptism. The commission argued that baptizing someone who intends to remain in a polygamous union risks undermining the theological meaning of baptism itself.“Baptizing a polygamist who will continue to remain so would give every appearance of legitimizing this irregularity and could distort or even devalue baptism of its substance,” they stated.For this reason, the commission recommended that baptism should normally follow a clear commitment to monogamous marriage.According to their report, polygamous catechumens should undergo thorough preparation and be ready to “accept the Gospel message, adhere to the Christian ideal, and commit to monogamous marriage before receiving baptism.”Implications for Catholics living in polygamous familiesAt the pastoral level, the members of the commission stressed accompaniment rather than exclusion. The Church, the report says, must practice “a pastoral approach of proximity, listening, and accompaniment.”This approach acknowledges that many polygamous families cannot easily dissolve existing marital bonds. In such cases, pastoral accompaniment may maintain the family structure while gradually introducing the Christian vision of marriage.The commission noted that some members of polygamous families — particularly the first wife and children — may meet the conditions for full sacramental participation, while others may live their faith “in a penitent manner and in the hope of full integration into the community of Jesus’ disciples.”Ultimately, the commission members framed the issue as part of a broader process of inculturation. The challenge for the Church in Africa, they concluded, is to present the Gospel within cultural realities while remaining faithful to the Christian understanding of marriage.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.

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SECAM has issued a 25-page final report addressing the pastoral challenge of polygamy across Africa, a direct response to a mandate given at the Synod on Synodality.

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

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

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‘God wants to cover us in robes of grace,’ Catholic fashion writer says #Catholic According to Catholic author Mary Harper, the way we dress can be a way to express faith, human dignity, and personal identity.Harper, author of “The Liturgical Style Guide,” in which she explores how faith should influence how we dress, noted that the Bible shows the symbolic importance of clothing: “It’s actually pretty amazing how, throughout both the Old Testament and the New … clothing is mentioned over 100 times... The majority of times, it’s meant to be a sign of God’s mercy and providence.”This symbolism appears from the very beginning of the Bible, she said in a recent interview posted by the Archdiocese of Miami. Mary Harper, author of “The Liturgical Style Guide,” explores how faith can influence even everyday dress. | Credit: Archdiocese of Miami After original sin, Adam and Eve tried to cover themselves by sewing together fig leaves, which Harper called “flimsy.”“What does God do? He literally slaughters an animal, the first sacrifice in Scripture. He covers them in leather garments because he wants them to have something that’s worthy, something that’s good, something that’s actually going to protect them and be lasting,” she explained.According to Harper, this biblical image helps us understand human dignity. “God wants to cover us in robes of grace,” she said, also recalling the parable of the prodigal son, when the father “puts a robe on him and a ring on him, as a reminder of his goodness and his dignity and his identity.”That’s why even something as ordinary as getting dressed every day can have a spiritual dimension. “Even through something that we do every day — getting dressed for the day — the Lord is speaking his providence over you. He desires to lavish you in grace. Even getting dressed in the morning is a way to remember putting on Christ, putting on your baptismal garment again, remembering who you are and who you’re called to be in Christ,” she pointed out.Harper grew up Catholic in New Orleans. She earned her master’s and bachelor’s degrees in theology from Ave Maria University and is the founder of LiturgicalStyle.com, a project dedicated to reflecting on the theological significance of clothing based on the Bible, the stories of the saints, and the liturgical calendar.She also writes for litanynyc.com a Catholic made-to-measure clothing company that seeks to apply the Church’s social teaching in its production process.Clothing as a form of Christian witness“Whether I intend it or not, my clothing is going to communicate something. You wear a school uniform, it tells you what school you go to; priests put on vestments that tell you about the liturgical season. Well, there’s great power in that,” she said.From that perspective, she added, clothing can become a form of Christian witness. “I have the capacity to communicate the Gospel through my very garments, through intentionality, creativity, and beauty.”The author also cautioned that the Christian view of modesty avoids two extremes: absolute individualism and fear of the body.“One extreme is, I can wear whatever I want, I don’t care what anyone else thinks about it. At the same time, we don’t want to get to the point of, ‘I don’t know how to dress myself well, and I’m so scared of doing the wrong thing … [and] nothing can show because my body is bad,’” she explained.“The Church has never said that,” Harper added, noting that Christian teaching on the goodness of the human body is developed in depth in St. John Paul II’s theology of the body.More than strict rules, she argued, the key lies in discerning: “What is it that I want to communicate through what I’m wearing?” Harper also explained that modesty involves considering the context and the activity.“It is my responsibility to wear something that makes sense for the activity at hand, for the environment that I’m in, and that allows me to be fully present. That’s a service to everyone around me and to myself,” she stated, citing as an example the impracticality of wearing flip flops to hike in the Rocky Mountains.Drawing inspiration from the saintsHarper also proposed a creative idea for living out one’s faith in everyday life: finding inspiration in the saints when choosing what to wear.This does not mean, she clarified, that we imitate them literally. “I’m not telling you to go around wearing a Carmelite habit,” she joked.Rather, she suggested small symbolic gestures: “If you have Western boots, you can say you’re wearing them in honor of St. Teresa of the Andes,” who loved horseback riding. Or “when you wear jeans, you can think of her, because she just loved to be this great adventurer and going into the mountains” and “I’m going to ask her to pray for me."Creativity and freedom in the Christian lifeFor Harper, the relationship between faith and clothing should not become a source of scrupulosity or pressure.“Sometimes we can get so caught up saying, ‘If I’m a ‘real Catholic,’ then I’m going to dress in this particular way.’ I think it’s really easy to get kind of scrupulous when it comes to clothing,” she reflected.Instead, she recommended bringing the matter to prayer and discernment with trusted individuals. “If you have any concern about, ‘Am I dressing in a way that is good?’, talk to someone who knows your heart,” she advised.Finally, Harper encouraged living out Christian creativity in these everyday details as well: “The Holy Spirit is creative."“When you get dressed for the day, if you just say, ‘Come, Holy Spirit,’ he’s going to show up. It’s going to be awesome and joyful, and it’ll be more fun.”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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‘God wants to cover us in robes of grace,’ Catholic fashion writer says #Catholic According to Catholic author Mary Harper, the way we dress can be a way to express faith, human dignity, and personal identity.Harper, author of “The Liturgical Style Guide,” in which she explores how faith should influence how we dress, noted that the Bible shows the symbolic importance of clothing: “It’s actually pretty amazing how, throughout both the Old Testament and the New … clothing is mentioned over 100 times… The majority of times, it’s meant to be a sign of God’s mercy and providence.”This symbolism appears from the very beginning of the Bible, she said in a recent interview posted by the Archdiocese of Miami. Mary Harper, author of “The Liturgical Style Guide,” explores how faith can influence even everyday dress. | Credit: Archdiocese of Miami After original sin, Adam and Eve tried to cover themselves by sewing together fig leaves, which Harper called “flimsy.”“What does God do? He literally slaughters an animal, the first sacrifice in Scripture. He covers them in leather garments because he wants them to have something that’s worthy, something that’s good, something that’s actually going to protect them and be lasting,” she explained.According to Harper, this biblical image helps us understand human dignity. “God wants to cover us in robes of grace,” she said, also recalling the parable of the prodigal son, when the father “puts a robe on him and a ring on him, as a reminder of his goodness and his dignity and his identity.”That’s why even something as ordinary as getting dressed every day can have a spiritual dimension. “Even through something that we do every day — getting dressed for the day — the Lord is speaking his providence over you. He desires to lavish you in grace. Even getting dressed in the morning is a way to remember putting on Christ, putting on your baptismal garment again, remembering who you are and who you’re called to be in Christ,” she pointed out.Harper grew up Catholic in New Orleans. She earned her master’s and bachelor’s degrees in theology from Ave Maria University and is the founder of LiturgicalStyle.com, a project dedicated to reflecting on the theological significance of clothing based on the Bible, the stories of the saints, and the liturgical calendar.She also writes for litanynyc.com a Catholic made-to-measure clothing company that seeks to apply the Church’s social teaching in its production process.Clothing as a form of Christian witness“Whether I intend it or not, my clothing is going to communicate something. You wear a school uniform, it tells you what school you go to; priests put on vestments that tell you about the liturgical season. Well, there’s great power in that,” she said.From that perspective, she added, clothing can become a form of Christian witness. “I have the capacity to communicate the Gospel through my very garments, through intentionality, creativity, and beauty.”The author also cautioned that the Christian view of modesty avoids two extremes: absolute individualism and fear of the body.“One extreme is, I can wear whatever I want, I don’t care what anyone else thinks about it. At the same time, we don’t want to get to the point of, ‘I don’t know how to dress myself well, and I’m so scared of doing the wrong thing … [and] nothing can show because my body is bad,’” she explained.“The Church has never said that,” Harper added, noting that Christian teaching on the goodness of the human body is developed in depth in St. John Paul II’s theology of the body.More than strict rules, she argued, the key lies in discerning: “What is it that I want to communicate through what I’m wearing?” Harper also explained that modesty involves considering the context and the activity.“It is my responsibility to wear something that makes sense for the activity at hand, for the environment that I’m in, and that allows me to be fully present. That’s a service to everyone around me and to myself,” she stated, citing as an example the impracticality of wearing flip flops to hike in the Rocky Mountains.Drawing inspiration from the saintsHarper also proposed a creative idea for living out one’s faith in everyday life: finding inspiration in the saints when choosing what to wear.This does not mean, she clarified, that we imitate them literally. “I’m not telling you to go around wearing a Carmelite habit,” she joked.Rather, she suggested small symbolic gestures: “If you have Western boots, you can say you’re wearing them in honor of St. Teresa of the Andes,” who loved horseback riding. Or “when you wear jeans, you can think of her, because she just loved to be this great adventurer and going into the mountains” and “I’m going to ask her to pray for me."Creativity and freedom in the Christian lifeFor Harper, the relationship between faith and clothing should not become a source of scrupulosity or pressure.“Sometimes we can get so caught up saying, ‘If I’m a ‘real Catholic,’ then I’m going to dress in this particular way.’ I think it’s really easy to get kind of scrupulous when it comes to clothing,” she reflected.Instead, she recommended bringing the matter to prayer and discernment with trusted individuals. “If you have any concern about, ‘Am I dressing in a way that is good?’, talk to someone who knows your heart,” she advised.Finally, Harper encouraged living out Christian creativity in these everyday details as well: “The Holy Spirit is creative."“When you get dressed for the day, if you just say, ‘Come, Holy Spirit,’ he’s going to show up. It’s going to be awesome and joyful, and it’ll be more fun.”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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Mary Harper explains the positive dimension of choosing what to wear and what it can express, urging Catholics to invite the Holy Spirit into their fashion choices.

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Michigan teen starts Catholic online newspaper for other teens #Catholic Luis Nava, a high school freshman at the International Academy in Michigan, takes to heart that he wants to be ready to answer any questions from his peers but also to better understand his Catholic faith. He began an online newspaper called The Catholic Michigander, where he tackles some of those questions and more.Nava is a parishioner at St. Joseph Parish in Lake Orion, Michigan, and spent his first few years attending school there. He recently spoke to students at the Catholic school about a project he started to help spread the Catholic faith among teens and to help young people understand what the faith is all about.“A lot of the times, if I’m facing questions from classmates that don’t have the same beliefs as me, I want to know exactly what I believe and exactly why I believe it,” Nava said.Learning about his faith became more of a quest after Nava attended a pro-life conference in 2024 at his parish. While he was there, Nava picked up a quote from William Wilberforce that he says inspired him to fulfill what he believes is his calling: “Let it not be said that I was silent when they needed me,” he said. The saying is posted above his desk. “I see it every day.”Nava, who plans to study neuroscience, said he has always been passionate about writing and hoped to start a newspaper one day. After the conference, he felt the prompting of the Holy Spirit guiding him, and he got to work on a website.“It all came from a project that I had when I was in middle school,” he said. “I was on the newspaper for my middle school in sixth grade, and then in seventh grade I took over as the editor.”Nava takes ideas for content for the newspaper from his daily experiences and conversations with classmates. He also invites others to write with him.The newspaper contains a wide variety of articles on different topics, from infertility and natural family planning to life issues and the real presence of Christ in the Eucharist. Nava said he writes “if a particular issue sparks my interest.” Father Jim Kean advises Nava on Catholic theology to ensure that all of the content adheres to Catholic teaching.“There was a report that a huge amount of Catholics don’t know that Christ is really present in the Eucharist, so I thought topics like those would be good to address,” Nava said.Each month, Nava writes and edits the copy and posts it to the website, featuring not only his writing but also that of some of his peers. A middle school student at St. Joseph School in Lake Orion, Michigan, reviews an article in Luis Nava’s online newspaper, The Catholic Michigander. | Credit: Photo courtesy of Luis Nava/Detroit Catholic “A couple of them are parishioners here at St. Joseph Parish, but they were public school students,” said Doris Fornasiero, principal at St. Joseph School. “I think that’s also a remarkable piece, that he’s reaching and pulling in students from all over the public school, private school, but students who are passionate about their faith.”Nava doesn’t just write about his faith, but he brings it to life, said Lindy Cubba, a middle school religion teacher at St. Joseph.“As teachers and educators, listening to him, it was remarkable because he had captured this passion for faith and yet this way to inspire and nurture beliefs that people already have and bring them into the open,” Cubba said.In addition to his work with the newspaper, Nava is also active in the youth group and as an athlete, where he encourages others to live their lives of faith. Recently he spoke to St. Joseph students about his project.“He’s just an incredibly positive, strong influence in the right way,” Fornasiero said. “He inspired the kids and encouraged them to speak out, that they didn’t have to keep their beliefs and their feelings about their faith to themselves. He was giving them a safe place to voice their beliefs.”Nava said he is grateful to the Holy Spirit, as well as mentors such as Fornasiero and Cubba, and said he wants to encourage other students to be courageous enough to do what they dream.“Well, I try to be a model to imitate, but I mean it’s a work in progress,” he said.“Like with everything, we’re all called to be saints, so I’m trying to walk down that road, as I’m sure everybody is,” Nava said. “I hope this can inspire other people to maybe take action and realize they can do anything. Hopefully, we can get all of the youth of today to really grow in their love for God.”Nava believes his newspaper project and his interest in neuroscience are related.“It’s really perfect, because neuroscience and religion and spirituality go hand in hand so well together,” Nava said. “We need God at the center of our lives if we want to have good mental health. I thought that would integrate very well with the writing and with religion.”With three more years of high school ahead of him, Nava said he hopes he can continue the newspaper for several more years.“I’m not sure how it’s going to evolve,” he said, “but I hope that we can continue to put out articles that teenagers can see and be inspired by.”This story was first published by the Detroit Catholic and is reprinted here with permission.
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Michigan teen starts Catholic online newspaper for other teens #Catholic Luis Nava, a high school freshman at the International Academy in Michigan, takes to heart that he wants to be ready to answer any questions from his peers but also to better understand his Catholic faith. He began an online newspaper called The Catholic Michigander, where he tackles some of those questions and more.Nava is a parishioner at St. Joseph Parish in Lake Orion, Michigan, and spent his first few years attending school there. He recently spoke to students at the Catholic school about a project he started to help spread the Catholic faith among teens and to help young people understand what the faith is all about.“A lot of the times, if I’m facing questions from classmates that don’t have the same beliefs as me, I want to know exactly what I believe and exactly why I believe it,” Nava said.Learning about his faith became more of a quest after Nava attended a pro-life conference in 2024 at his parish. While he was there, Nava picked up a quote from William Wilberforce that he says inspired him to fulfill what he believes is his calling: “Let it not be said that I was silent when they needed me,” he said. The saying is posted above his desk. “I see it every day.”Nava, who plans to study neuroscience, said he has always been passionate about writing and hoped to start a newspaper one day. After the conference, he felt the prompting of the Holy Spirit guiding him, and he got to work on a website.“It all came from a project that I had when I was in middle school,” he said. “I was on the newspaper for my middle school in sixth grade, and then in seventh grade I took over as the editor.”Nava takes ideas for content for the newspaper from his daily experiences and conversations with classmates. He also invites others to write with him.The newspaper contains a wide variety of articles on different topics, from infertility and natural family planning to life issues and the real presence of Christ in the Eucharist. Nava said he writes “if a particular issue sparks my interest.” Father Jim Kean advises Nava on Catholic theology to ensure that all of the content adheres to Catholic teaching.“There was a report that a huge amount of Catholics don’t know that Christ is really present in the Eucharist, so I thought topics like those would be good to address,” Nava said.Each month, Nava writes and edits the copy and posts it to the website, featuring not only his writing but also that of some of his peers. A middle school student at St. Joseph School in Lake Orion, Michigan, reviews an article in Luis Nava’s online newspaper, The Catholic Michigander. | Credit: Photo courtesy of Luis Nava/Detroit Catholic “A couple of them are parishioners here at St. Joseph Parish, but they were public school students,” said Doris Fornasiero, principal at St. Joseph School. “I think that’s also a remarkable piece, that he’s reaching and pulling in students from all over the public school, private school, but students who are passionate about their faith.”Nava doesn’t just write about his faith, but he brings it to life, said Lindy Cubba, a middle school religion teacher at St. Joseph.“As teachers and educators, listening to him, it was remarkable because he had captured this passion for faith and yet this way to inspire and nurture beliefs that people already have and bring them into the open,” Cubba said.In addition to his work with the newspaper, Nava is also active in the youth group and as an athlete, where he encourages others to live their lives of faith. Recently he spoke to St. Joseph students about his project.“He’s just an incredibly positive, strong influence in the right way,” Fornasiero said. “He inspired the kids and encouraged them to speak out, that they didn’t have to keep their beliefs and their feelings about their faith to themselves. He was giving them a safe place to voice their beliefs.”Nava said he is grateful to the Holy Spirit, as well as mentors such as Fornasiero and Cubba, and said he wants to encourage other students to be courageous enough to do what they dream.“Well, I try to be a model to imitate, but I mean it’s a work in progress,” he said.“Like with everything, we’re all called to be saints, so I’m trying to walk down that road, as I’m sure everybody is,” Nava said. “I hope this can inspire other people to maybe take action and realize they can do anything. Hopefully, we can get all of the youth of today to really grow in their love for God.”Nava believes his newspaper project and his interest in neuroscience are related.“It’s really perfect, because neuroscience and religion and spirituality go hand in hand so well together,” Nava said. “We need God at the center of our lives if we want to have good mental health. I thought that would integrate very well with the writing and with religion.”With three more years of high school ahead of him, Nava said he hopes he can continue the newspaper for several more years.“I’m not sure how it’s going to evolve,” he said, “but I hope that we can continue to put out articles that teenagers can see and be inspired by.”This story was first published by the Detroit Catholic and is reprinted here with permission.

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Luis Nava, a high school freshman in Lake Orion, Michigan, felt inspired to help peers find their voice and live their Catholic faith.

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Mathematicians can become ‘signs of hope for the world,’ Pope Leo XIV says #Catholic In a message conveyed through Vatican Secretary of State Cardinal Pietro Parolin, Pope Leo XIV on Friday said that mathematicians can become “signs of hope for the world,” particularly in a context marked by rapid technological advancements and challenges facing humanity.The pope’s message was addressed to the Turkish mathematician and university professor Betül Tanbay, chair of the International Day of Mathematics, which was observed March 13. Tanbay had informed the pontiff of a webinar dedicated to the theme “Mathematics and Hope.” In response, the pope sent a letter extending his cordial greetings and best wishes to all participants in the initiative.In the text, Leo XIV invited reflection on the role that mathematics can play in the face of “the multiple challenges confronting the human family,” citing rapid technological development, with all its potential “for both good and evil.”The pontiff encouraged participants to consider how mathematicians can offer a positive witness to society. “A particularly fruitful area of ​​research is the use of algorithms, especially in the field of artificial intelligence,” he noted.However, the pope emphasized that work in these fields demands something more than technical competence. As he pointed out, this task requires “not only intellectual effort and ingenuity but also the integral growth of the whole person,” capable of taking into account the moral dimension of emerging technologies.Recalling his own experience as a mathematics and physics teacher, Leo XIV quoted words he addressed to students during the Jubilee of the World of Education, held on Oct. 30, 2025: “Possessing vast knowledge is not enough if we don’t know who we are or what the meaning of life is.”Along these lines, the pontiff expressed his hope that participants would be attentive “to the profound spiritual needs of the human heart” and seek ways to humanize the digital realm so that it may become an opportunity for fraternity and creativity.Likewise, he encouraged mathematicians to be “prophets of hope, truth, and goodness in the world.”The message concluded with a prayer from the pope for all participants in the International Day of Mathematics, upon whom he invoked “abundant divine blessings of wisdom, joy, and peace.”Pope Leo XIV’s mathematical backgroundRobert Francis Prevost, now Pope Leo XIV, graduated in 1977 from Villanova University in Pennsylvania, earning a bachelor of arts degree in mathematics alongside studies in philosophy. This preceded the beginning of his theological studies upon his formal entry into the Augustinian novitiate that same year.During his time at the Catholic Theological Union in Chicago, Prevost combined his religious formation with teaching: He taught mathematics part time at Mendel Catholic High School in Chicago and worked occasionally as a substitute physics teacher at St. Rita of Cascia High School.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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Mathematicians can become ‘signs of hope for the world,’ Pope Leo XIV says #Catholic In a message conveyed through Vatican Secretary of State Cardinal Pietro Parolin, Pope Leo XIV on Friday said that mathematicians can become “signs of hope for the world,” particularly in a context marked by rapid technological advancements and challenges facing humanity.The pope’s message was addressed to the Turkish mathematician and university professor Betül Tanbay, chair of the International Day of Mathematics, which was observed March 13. Tanbay had informed the pontiff of a webinar dedicated to the theme “Mathematics and Hope.” In response, the pope sent a letter extending his cordial greetings and best wishes to all participants in the initiative.In the text, Leo XIV invited reflection on the role that mathematics can play in the face of “the multiple challenges confronting the human family,” citing rapid technological development, with all its potential “for both good and evil.”The pontiff encouraged participants to consider how mathematicians can offer a positive witness to society. “A particularly fruitful area of ​​research is the use of algorithms, especially in the field of artificial intelligence,” he noted.However, the pope emphasized that work in these fields demands something more than technical competence. As he pointed out, this task requires “not only intellectual effort and ingenuity but also the integral growth of the whole person,” capable of taking into account the moral dimension of emerging technologies.Recalling his own experience as a mathematics and physics teacher, Leo XIV quoted words he addressed to students during the Jubilee of the World of Education, held on Oct. 30, 2025: “Possessing vast knowledge is not enough if we don’t know who we are or what the meaning of life is.”Along these lines, the pontiff expressed his hope that participants would be attentive “to the profound spiritual needs of the human heart” and seek ways to humanize the digital realm so that it may become an opportunity for fraternity and creativity.Likewise, he encouraged mathematicians to be “prophets of hope, truth, and goodness in the world.”The message concluded with a prayer from the pope for all participants in the International Day of Mathematics, upon whom he invoked “abundant divine blessings of wisdom, joy, and peace.”Pope Leo XIV’s mathematical backgroundRobert Francis Prevost, now Pope Leo XIV, graduated in 1977 from Villanova University in Pennsylvania, earning a bachelor of arts degree in mathematics alongside studies in philosophy. This preceded the beginning of his theological studies upon his formal entry into the Augustinian novitiate that same year.During his time at the Catholic Theological Union in Chicago, Prevost combined his religious formation with teaching: He taught mathematics part time at Mendel Catholic High School in Chicago and worked occasionally as a substitute physics teacher at St. Rita of Cascia High School.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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On the International Day of Mathematics, Pope Leo XIV sent a message inviting reflection on the role good mathematics can play in today’s world.

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‘My trust was in God’: Priest recounts flight from Holy Land amid Iranian conflict #Catholic A Jesuit priest says he has a “much larger perspective” of the crisis of war after fleeing the Holy Land at the outset of U.S. and Israeli aggressions against Iran.Father Anthony Wieck, SJ, told EWTN News he was leading a pilgrimage of about 20 Catholics in the Holy Land when the war began on Feb. 28.“We had just spent a week in Galilee and prayed our way through the holy sites of Jesus’ teaching and miracles,” Wieck said, describing the region as “a lovely land [God] created for himself to enjoy on this earth.”The group arrived in Jerusalem on Feb. 26, he said, and the next day word began to spread of the need to evacuate from the region. Several pilgrims were able to leave immediately, Wieck said, while others who attempted to leave the next day were unable to get a flight out and eventually had to return to the pilgrim group.Ben Gurion International Airport “is not a safe place to be because there are military installations near the airport,” he said. “Iranian missiles were being sent that way, and our people ... were taken into the bomb shelter five stories down below the airport.”Wieck said that even as the conflict broke out, his group still toured holy sites, including the Church of the Pater Noster, where tradition holds that Christ taught the disciples to pray the Our Father. “We were instructed by our guide to continue the tour and to simply seek cover whenever the sirens went off,” he said, pointing out that “those living in Jerusalem are so used to warning sirens there that they have much less fear than we do. They’re observant but not fearful. And we were trusting them.”The priest was offering a chanted Mass at the Dominus Flevit Church while explosions sounded in the distance as Israel’s Iron Dome intercepted Iranian missiles.“It was scary, yes,” Wieck said. “But I continued the Mass with trust, and after Communion (before the final prayer) asked all pilgrims to pray for a couple minutes regarding where the Lord was in all of this situation.” Father Anthony Wieck, SJ, says Mass at the Dominus Flevit Church in Jerusalem on Saturday, Feb. 28, 2026. | Credit: Father Anthony Wieck, SJ After Mass, a group of pilgrims from Kansas joined them in the church amid sirens and explosions in the surrounding region. “It struck me as supremely important that we not make decisions based on fear but on faith,” he said.The priest’s group took a truncated walking tour of Jerusalem, he said, which “became eerily quiet that evening.”The tour company ordered them to evacuate the following morning.  Departing for Jordan, the group found itself stuck amid a crush of evacuations in the area. “A typical two-hour trip to Amman, Jordan, took us seven hours,” Wieck said. And while the group initially “felt much safer being outside of Jerusalem,” they eventually felt “locked in” at their hotel, particularly amid mass flight cancellations. Missile contrails are seen over the Holy Land region on Sunday, March 1, 2026. | Credit: Father Anthony Wieck, SJ Jordanians in the area kept assuring the Americans that the country’s King Abdullah II would protect them. “Not feeling the same allegiance to their king, my trust was in God,” the priest said.The U.S. Department of State provided military evacuations to Americans in the area. “Little by little, our pilgrims found an occasional flight that [shuttled] them out of the war zone,” Wieck said. The priest and one other pilgrim, a religious from Phoenix, were the last from their group to remain in Jordan before they took a flight with Royal Jordanian Airlines on March 4. Wieck said the pilot took “great efforts to circumvent Israeli airspace.” The air carrier “was bold enough to keep to their travel plans despite the threats,” Wieck said, describing the airline as “my new favorite.” ‘Truly a Catholic experience’Wieck told EWTN News that he “would not say that I was stellar in my response to what God was doing here.” “I wanted to pray much but felt so much stress and trauma around me that it was truly difficult,” he said. “I was exhausted.”Yet during the frightening evacuation, he said, “hundreds of people” back home were lifting up the pilgrims with prayers and sacrifices. “They knew our plight was becoming a bit more grave,” he said.Back home in the U.S., Wieck, who lives in Louisiana, said he was still reflecting on what happened but said the harrowing ordeal gave him “a much larger perspective to have experienced profoundly how much we need the help of our brothers and sisters in times of crisis.”“It was truly a Catholic experience,” he said.“Though as humans we usually don’t carry our crosses in times of crisis all that well, our brothers and sisters in the faith can see us through. That was my experience,” he said.“How wonderful it is to be Catholic!” he added.
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‘My trust was in God’: Priest recounts flight from Holy Land amid Iranian conflict #Catholic A Jesuit priest says he has a “much larger perspective” of the crisis of war after fleeing the Holy Land at the outset of U.S. and Israeli aggressions against Iran.Father Anthony Wieck, SJ, told EWTN News he was leading a pilgrimage of about 20 Catholics in the Holy Land when the war began on Feb. 28.“We had just spent a week in Galilee and prayed our way through the holy sites of Jesus’ teaching and miracles,” Wieck said, describing the region as “a lovely land [God] created for himself to enjoy on this earth.”The group arrived in Jerusalem on Feb. 26, he said, and the next day word began to spread of the need to evacuate from the region. Several pilgrims were able to leave immediately, Wieck said, while others who attempted to leave the next day were unable to get a flight out and eventually had to return to the pilgrim group.Ben Gurion International Airport “is not a safe place to be because there are military installations near the airport,” he said. “Iranian missiles were being sent that way, and our people … were taken into the bomb shelter five stories down below the airport.”Wieck said that even as the conflict broke out, his group still toured holy sites, including the Church of the Pater Noster, where tradition holds that Christ taught the disciples to pray the Our Father. “We were instructed by our guide to continue the tour and to simply seek cover whenever the sirens went off,” he said, pointing out that “those living in Jerusalem are so used to warning sirens there that they have much less fear than we do. They’re observant but not fearful. And we were trusting them.”The priest was offering a chanted Mass at the Dominus Flevit Church while explosions sounded in the distance as Israel’s Iron Dome intercepted Iranian missiles.“It was scary, yes,” Wieck said. “But I continued the Mass with trust, and after Communion (before the final prayer) asked all pilgrims to pray for a couple minutes regarding where the Lord was in all of this situation.” Father Anthony Wieck, SJ, says Mass at the Dominus Flevit Church in Jerusalem on Saturday, Feb. 28, 2026. | Credit: Father Anthony Wieck, SJ After Mass, a group of pilgrims from Kansas joined them in the church amid sirens and explosions in the surrounding region. “It struck me as supremely important that we not make decisions based on fear but on faith,” he said.The priest’s group took a truncated walking tour of Jerusalem, he said, which “became eerily quiet that evening.”The tour company ordered them to evacuate the following morning.  Departing for Jordan, the group found itself stuck amid a crush of evacuations in the area. “A typical two-hour trip to Amman, Jordan, took us seven hours,” Wieck said. And while the group initially “felt much safer being outside of Jerusalem,” they eventually felt “locked in” at their hotel, particularly amid mass flight cancellations. Missile contrails are seen over the Holy Land region on Sunday, March 1, 2026. | Credit: Father Anthony Wieck, SJ Jordanians in the area kept assuring the Americans that the country’s King Abdullah II would protect them. “Not feeling the same allegiance to their king, my trust was in God,” the priest said.The U.S. Department of State provided military evacuations to Americans in the area. “Little by little, our pilgrims found an occasional flight that [shuttled] them out of the war zone,” Wieck said. The priest and one other pilgrim, a religious from Phoenix, were the last from their group to remain in Jordan before they took a flight with Royal Jordanian Airlines on March 4. Wieck said the pilot took “great efforts to circumvent Israeli airspace.” The air carrier “was bold enough to keep to their travel plans despite the threats,” Wieck said, describing the airline as “my new favorite.” ‘Truly a Catholic experience’Wieck told EWTN News that he “would not say that I was stellar in my response to what God was doing here.” “I wanted to pray much but felt so much stress and trauma around me that it was truly difficult,” he said. “I was exhausted.”Yet during the frightening evacuation, he said, “hundreds of people” back home were lifting up the pilgrims with prayers and sacrifices. “They knew our plight was becoming a bit more grave,” he said.Back home in the U.S., Wieck, who lives in Louisiana, said he was still reflecting on what happened but said the harrowing ordeal gave him “a much larger perspective to have experienced profoundly how much we need the help of our brothers and sisters in times of crisis.”“It was truly a Catholic experience,” he said.“Though as humans we usually don’t carry our crosses in times of crisis all that well, our brothers and sisters in the faith can see us through. That was my experience,” he said.“How wonderful it is to be Catholic!” he added.

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Father Anthony Wieck, SJ, was leading a group of pilgrims in Jerusalem when the U.S. and Israel began launching strikes against Iran.

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Servant of God Sister Thea Bowman’s voice needed ‘more than ever’ #Catholic African American Servant of God Sister Thea Bowman’s ability to bridge divides shines as a witness needed today, according to those who knew her, and her cause for canonization may create a pathway for other African Americans on their ways to sainthood.More than three decades after her death, Bowman should be remembered for “her charism, gifts, prophetic voice, charismatic personality, and real strong commitment to the Church — truly being Catholic,” Bishop Joseph Kopacz of the Diocese of Jackson, Mississippi, told EWTN News.Bowman, the granddaughter of a slave, challenged the Church in the 20th century to confront its history of racial exclusion and to embrace Black Catholics through her work as a scholar, teacher, and speaker.The Diocese of Jackson officially closed its proceedings regarding her potential sainthood on Feb. 9 after Kopacz opened her cause in November 2018. The records are now being sent to the Dicastery for the Causes of Saints at the Vatican.“People around the world will be very excited and will celebrate what we hope will be the occasion of her canonization. And that’s because people, Catholic and non-Catholics alike, are drawn to her story,” Veryl Miles, law professor and leader of the Sister Thea Bowman Committee at The Catholic University of America, told EWTN News.Sister Thea’s life and legacyBowman was born Dec. 29, 1937, in Yazoo City, Mississippi, and was given the name Bertha Elizabeth Bowman. While her family was Methodist, Bowman was called to the Catholic faith at a young age.“At 9 years old, she told her parents she wanted to be Catholic. The sisters who were teaching at the school, the parish where she was, had such an impact on her. Then six years later, she joined their religious community,” Kopacz said.She joined the Franciscan Sisters of Perpetual Adoration at age 15 and enrolled in Viterbo University, which was run by the Franciscan sisters. Three years into formation, she took the religious name Thea, which means “of God” and is a version of her father’s name, Theon.“She was so focused on serving the Lord as a religious, and in this community, because they loved her as a young child,” Kopaz said. Bowman knew: “This is who I know. This is who I love. This is where I want to be.”She was the first and only African American woman in her religious community, often facing racism both within and beyond the Church, leading her to become an advocate for the dignity of Black people, their culture, and Black Catholic spirituality.Bowman went on to study at The Catholic University of America, earning a doctorate in English in 1972. Bowman helped found the National Black Sisters’ Conference and taught the university’s first Black literature course.Bowman, who taught for many years, was “a master teacher,” Franciscan Sister of Perpetual Adoration Charlene Smith, a close friend of Bowman’s and co-author of her biography “Thea’s Song,” told EWTN News.Smith and Bowman met in 1954 in La Crosse, Wisconsin, at St. Rose Convent. “She was just like me. We both wanted to be Franciscans, we both wanted to teach, and we both wanted to major in English in college, and we did all three of those things,” Smith said.After having moved away for graduate school, Bowman returned to La Crosse to teach in the English Department at Viterbo University. Smith also returned to serve as the school’s dean of students.“When I got back to La Crosse, they told me that I should beware of Sister Thea Bowman because she was ‘the most powerful woman on campus.’ They didn’t know that we were really good friends,” Smith said.“Being the dean, I was able to go to any classroom. I would go to Thea’s classrooms, and she would always come bounding in with a song, and she would get everybody into a really good mood,” Smith said.Bowman would also teach at parishes about Black liturgy and music. Eventually she starting to speak at a national level, becoming the first African American woman to address the U.S. bishops’ conference.She often used music to help evangelize and bridge interracial divides, and became a major contributor to the development of “Lead Me, Guide Me,” the Black Catholic hymnal published in 1987.Smith reflected on Bowman’s “marvelous” and “magnetic” personality. “We were invited to a dinner at a hotel, and she was going to give a speech. We got there early, so we went to sit down in the lobby … a pianist from Argentina was playing songs from ‘Porgy and Bess,’ and Thea got up and started singing ‘Summertime.’”“She got a standing ovation and an encore,” Smith said. “I think one of the greatest gifts, graces, in my life was my friendship with her. She was very kind to me, and she was very kind to all the people that she met.”At age 54, on March 30, 1990, Bowman died of breast cancer. She was buried at Elmwood Cemetery in Memphis, Tennessee, alongside her parents.Impact of Bowman’s causeBowman’s journey toward sainthood could have an especially effective impact today with the present division in the nation, as she would preach how we are “all human beings, and we should love everybody,” Smith said.“She was not interested in the melting pot at all,” Smith said. “She was more interested in a salad bowl because she said: ‘In a salad, people keep their identity, whereas in a melting pot, they’re all mushed together.’”Bowman “welcomed all in the universal body of Christ” Kopacz said. “She said the Church needs to truly be actively universal, and embrace different cultures and all the gifts that people bring.”“So today, more than ever, that voice is needed in our society as we can get more divisive,” Kopacz said. “I just think it’s perfect for our time and our Church.”“Her message is so universal,” Miles said. Especially “understanding the relationship between faith and identity among its members.”“She really understood and articulated so beautifully that we are people of faith and we are people of identities. The Church is a global church. There’s so many different people who are part of this Church  — people of different races, different ethnicities, and nationalities.”‘An impetus’ for other African Americans on their way to sainthoodCurrently, there are no canonized African American saints, but the Church honors Black saints from other nations, including St. Josephine Bakhita, St. Martin de Porres, St. Monica of Hippo, and St. Augustine of Hippo, among others.Bowman is among seven African American Catholics with active canonization causes — dubbed the “Saintly Seven.” The group also includes Venerable Pierre Toussaint, Venerable Mother Mary Lange, Venerable Mother Henriette Delille, Venerable Father Augustus Tolton, Servant of God Julia Greeley, and Servant of God Friar Martin de Porres Maria Ward.Even before her potential canonization, Bowman will “draw attention” to the group, Kopacz said. If she becomes venerable, which the bishop expects she will, he believes Bowman “will be an impetus” for the causes of other African Americans to move forward. “She’s going to be an important part, and she’ll move the other causes along,” he said.Since people “can relate” to Bowman’s story as it “is so contemporary and so special,” Miles said she also hopes the other stories of the seven Catholics “will become highlighted” by her cause.“People will be more interested in finding out about the other African Americans who are in the process of canonization, because their stories are very special and very unique, too,” Miles said.
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Servant of God Sister Thea Bowman’s voice needed ‘more than ever’ #Catholic African American Servant of God Sister Thea Bowman’s ability to bridge divides shines as a witness needed today, according to those who knew her, and her cause for canonization may create a pathway for other African Americans on their ways to sainthood.More than three decades after her death, Bowman should be remembered for “her charism, gifts, prophetic voice, charismatic personality, and real strong commitment to the Church — truly being Catholic,” Bishop Joseph Kopacz of the Diocese of Jackson, Mississippi, told EWTN News.Bowman, the granddaughter of a slave, challenged the Church in the 20th century to confront its history of racial exclusion and to embrace Black Catholics through her work as a scholar, teacher, and speaker.The Diocese of Jackson officially closed its proceedings regarding her potential sainthood on Feb. 9 after Kopacz opened her cause in November 2018. The records are now being sent to the Dicastery for the Causes of Saints at the Vatican.“People around the world will be very excited and will celebrate what we hope will be the occasion of her canonization. And that’s because people, Catholic and non-Catholics alike, are drawn to her story,” Veryl Miles, law professor and leader of the Sister Thea Bowman Committee at The Catholic University of America, told EWTN News.Sister Thea’s life and legacyBowman was born Dec. 29, 1937, in Yazoo City, Mississippi, and was given the name Bertha Elizabeth Bowman. While her family was Methodist, Bowman was called to the Catholic faith at a young age.“At 9 years old, she told her parents she wanted to be Catholic. The sisters who were teaching at the school, the parish where she was, had such an impact on her. Then six years later, she joined their religious community,” Kopacz said.She joined the Franciscan Sisters of Perpetual Adoration at age 15 and enrolled in Viterbo University, which was run by the Franciscan sisters. Three years into formation, she took the religious name Thea, which means “of God” and is a version of her father’s name, Theon.“She was so focused on serving the Lord as a religious, and in this community, because they loved her as a young child,” Kopaz said. Bowman knew: “This is who I know. This is who I love. This is where I want to be.”She was the first and only African American woman in her religious community, often facing racism both within and beyond the Church, leading her to become an advocate for the dignity of Black people, their culture, and Black Catholic spirituality.Bowman went on to study at The Catholic University of America, earning a doctorate in English in 1972. Bowman helped found the National Black Sisters’ Conference and taught the university’s first Black literature course.Bowman, who taught for many years, was “a master teacher,” Franciscan Sister of Perpetual Adoration Charlene Smith, a close friend of Bowman’s and co-author of her biography “Thea’s Song,” told EWTN News.Smith and Bowman met in 1954 in La Crosse, Wisconsin, at St. Rose Convent. “She was just like me. We both wanted to be Franciscans, we both wanted to teach, and we both wanted to major in English in college, and we did all three of those things,” Smith said.After having moved away for graduate school, Bowman returned to La Crosse to teach in the English Department at Viterbo University. Smith also returned to serve as the school’s dean of students.“When I got back to La Crosse, they told me that I should beware of Sister Thea Bowman because she was ‘the most powerful woman on campus.’ They didn’t know that we were really good friends,” Smith said.“Being the dean, I was able to go to any classroom. I would go to Thea’s classrooms, and she would always come bounding in with a song, and she would get everybody into a really good mood,” Smith said.Bowman would also teach at parishes about Black liturgy and music. Eventually she starting to speak at a national level, becoming the first African American woman to address the U.S. bishops’ conference.She often used music to help evangelize and bridge interracial divides, and became a major contributor to the development of “Lead Me, Guide Me,” the Black Catholic hymnal published in 1987.Smith reflected on Bowman’s “marvelous” and “magnetic” personality. “We were invited to a dinner at a hotel, and she was going to give a speech. We got there early, so we went to sit down in the lobby … a pianist from Argentina was playing songs from ‘Porgy and Bess,’ and Thea got up and started singing ‘Summertime.’”“She got a standing ovation and an encore,” Smith said. “I think one of the greatest gifts, graces, in my life was my friendship with her. She was very kind to me, and she was very kind to all the people that she met.”At age 54, on March 30, 1990, Bowman died of breast cancer. She was buried at Elmwood Cemetery in Memphis, Tennessee, alongside her parents.Impact of Bowman’s causeBowman’s journey toward sainthood could have an especially effective impact today with the present division in the nation, as she would preach how we are “all human beings, and we should love everybody,” Smith said.“She was not interested in the melting pot at all,” Smith said. “She was more interested in a salad bowl because she said: ‘In a salad, people keep their identity, whereas in a melting pot, they’re all mushed together.’”Bowman “welcomed all in the universal body of Christ” Kopacz said. “She said the Church needs to truly be actively universal, and embrace different cultures and all the gifts that people bring.”“So today, more than ever, that voice is needed in our society as we can get more divisive,” Kopacz said. “I just think it’s perfect for our time and our Church.”“Her message is so universal,” Miles said. Especially “understanding the relationship between faith and identity among its members.”“She really understood and articulated so beautifully that we are people of faith and we are people of identities. The Church is a global church. There’s so many different people who are part of this Church  — people of different races, different ethnicities, and nationalities.”‘An impetus’ for other African Americans on their way to sainthoodCurrently, there are no canonized African American saints, but the Church honors Black saints from other nations, including St. Josephine Bakhita, St. Martin de Porres, St. Monica of Hippo, and St. Augustine of Hippo, among others.Bowman is among seven African American Catholics with active canonization causes — dubbed the “Saintly Seven.” The group also includes Venerable Pierre Toussaint, Venerable Mother Mary Lange, Venerable Mother Henriette Delille, Venerable Father Augustus Tolton, Servant of God Julia Greeley, and Servant of God Friar Martin de Porres Maria Ward.Even before her potential canonization, Bowman will “draw attention” to the group, Kopacz said. If she becomes venerable, which the bishop expects she will, he believes Bowman “will be an impetus” for the causes of other African Americans to move forward. “She’s going to be an important part, and she’ll move the other causes along,” he said.Since people “can relate” to Bowman’s story as it “is so contemporary and so special,” Miles said she also hopes the other stories of the seven Catholics “will become highlighted” by her cause.“People will be more interested in finding out about the other African Americans who are in the process of canonization, because their stories are very special and very unique, too,” Miles said.

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Bowman’s ability to see the dignity of each individual, and embrace all gifts and cultures, is an essential message for Catholics and non-Catholics alike.

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43 Catholic Democrats pledge migrant solidarity, invoke Leo XIV, Francis #Catholic More than 40 Catholic Democrats in the House of Representatives signed onto a statement of principles regarding immigration, which urged “solidarity” with migrants and cited Catholic social teaching and the visions of Pope Francis and Pope Leo XIV to back up their positions.The statement comes as the U.S. Conference of Catholic Bishops (USCCB) continues to speak out against indiscriminate mass deportations. Lawmakers are also negotiating an end to a partial government shutdown, which was spurred by debates about funding and potential reforms for immigration enforcement.“We feel called in solidarity to stand with immigrants — especially those who are poor, marginalized, or fleeing hardship — and to ensure they are treated with dignity, justice, and compassion,” the statement said.“As Catholics and elected officials, we believe that addressing long-standing inequities and expanding meaningful opportunities for immigrants is an essential part of our responsibility to community and to those most in need,” the lawmakers said.The statement was led by Rep. Rosa L. DeLauro, D-Connecticut, and signed by former House Speaker Nancy Pelosi, D-California, and 41 other Catholic Democrats. No Republicans signed onto the statement.The Catholic Democrats said their position is rooted in three principles of Catholic social teaching on immigration: that people have a right to migrate to sustain their lives and the lives of their families, that nations have a right to regulate borders, and that all enforcement must be consistent with justice and mercy.In their statement, they said Jesus Christ “identifies with the migrant” when he says in Matthew 25:35: “I was … a stranger and you welcomed me.” They also cited Pope Leo XIV’s encyclical Dilexi Te, commenting on migration, in which he said the Church knows that “in every rejected migrant, it is Christ himself who knocks at the door of the community.”They quoted Pope Francis’ 2019 message for the World Day of Migrants and Refugees, in which the former pontiff said the Church’s response to immigration can be summed up in four verbs: “welcome, protect, promote, and integrate.”The statement recognizes that regulations on immigration are legitimate, citing the Catechism of the Catholic Church, which teaches that “political authorities, for the sake of the common good for which they are responsible, may make the exercise of the right to immigrate subject to various juridical conditions.”“Catholic social teaching approaches migration with realism: It affirms the right of persons to seek safety and opportunity while recognizing the legitimate authority of nations to regulate their borders,” they said. “Sound immigration policy is ordered, humane, and sustainable, balancing solidarity with prudence in service of human dignity and the common good.”The Catholic Democrats said, however, that border enforcement “is never a license for cruelty, indifference, or dehumanization” but instead “must be governed by justice and mercy.” They accused Immigrations and Customs Enforcement (ICE) and Customs and Border Protection (CBP) of having “failed this moral standard.”“Their actions have separated families, removed law-abiding individuals from our communities, and, tragically, contributed to the deaths of detained migrants and citizens like Renee Good and Alex Pretti,” the statement read.The Catholic Democrats, in their statement, said their position on immigration is “guided by a living Catholic tradition that affirms the dignity of every human life.” Despite the USCCB having called “the threat of abortion” its “preeminent priority” in the 2024 election, the Democratic Party supports abortion access, identifying abortion as an essential component of health care.Negotiating ICE, CBP reformsThe signatories called on Congress to “bear the Church’s teachings in mind” when considering reforms to ICE and CBP, which are being negotiated.On Feb. 14, the government entered into a partial shutdown when Congress did not reach an agreement on funding for the Department of Homeland Security (DHS), which operates both ICE and CBP.Many Democrats are proposing reforms that would restrict immigration enforcement as a condition of approving funds. Some have gone further, calling for the abolition of ICE altogether.Catholic administration officials have rejected the Democrats’ characterization that immigration enforcement has violated the human dignity of migrants.In December 2025, border czar Tom Homan told EWTN News that “we treat everybody with dignity.” He said “the most humane thing you can do is enforce the law, secure the border, because it saves lives” and asserted that the administration targets criminals and cited its work to combat fentanyl and sex trafficking.Nathaniel Madden, principal deputy assistant secretary for communications at DHS, told EWTN News in November 2025 that detainees “are going to be treated like a person, and your dignity is going to be respected.” He said dignity and immigration enforcement are compatible and “we have to take into account that laws were broken.”In January, U.S. citizens Pretti and Good were both shot and killed by federal immigration officers in separate incidents in Minneapolis.In November 2025, the USCCB issued a special message that opposed “the indiscriminate mass deportation of people” and called for an end to “dehumanizing rhetoric and violence, whether directed at immigrants or at law enforcement.” The message was approved by a vote of 216-5.
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43 Catholic Democrats pledge migrant solidarity, invoke Leo XIV, Francis #Catholic More than 40 Catholic Democrats in the House of Representatives signed onto a statement of principles regarding immigration, which urged “solidarity” with migrants and cited Catholic social teaching and the visions of Pope Francis and Pope Leo XIV to back up their positions.The statement comes as the U.S. Conference of Catholic Bishops (USCCB) continues to speak out against indiscriminate mass deportations. Lawmakers are also negotiating an end to a partial government shutdown, which was spurred by debates about funding and potential reforms for immigration enforcement.“We feel called in solidarity to stand with immigrants — especially those who are poor, marginalized, or fleeing hardship — and to ensure they are treated with dignity, justice, and compassion,” the statement said.“As Catholics and elected officials, we believe that addressing long-standing inequities and expanding meaningful opportunities for immigrants is an essential part of our responsibility to community and to those most in need,” the lawmakers said.The statement was led by Rep. Rosa L. DeLauro, D-Connecticut, and signed by former House Speaker Nancy Pelosi, D-California, and 41 other Catholic Democrats. No Republicans signed onto the statement.The Catholic Democrats said their position is rooted in three principles of Catholic social teaching on immigration: that people have a right to migrate to sustain their lives and the lives of their families, that nations have a right to regulate borders, and that all enforcement must be consistent with justice and mercy.In their statement, they said Jesus Christ “identifies with the migrant” when he says in Matthew 25:35: “I was … a stranger and you welcomed me.” They also cited Pope Leo XIV’s encyclical Dilexi Te, commenting on migration, in which he said the Church knows that “in every rejected migrant, it is Christ himself who knocks at the door of the community.”They quoted Pope Francis’ 2019 message for the World Day of Migrants and Refugees, in which the former pontiff said the Church’s response to immigration can be summed up in four verbs: “welcome, protect, promote, and integrate.”The statement recognizes that regulations on immigration are legitimate, citing the Catechism of the Catholic Church, which teaches that “political authorities, for the sake of the common good for which they are responsible, may make the exercise of the right to immigrate subject to various juridical conditions.”“Catholic social teaching approaches migration with realism: It affirms the right of persons to seek safety and opportunity while recognizing the legitimate authority of nations to regulate their borders,” they said. “Sound immigration policy is ordered, humane, and sustainable, balancing solidarity with prudence in service of human dignity and the common good.”The Catholic Democrats said, however, that border enforcement “is never a license for cruelty, indifference, or dehumanization” but instead “must be governed by justice and mercy.” They accused Immigrations and Customs Enforcement (ICE) and Customs and Border Protection (CBP) of having “failed this moral standard.”“Their actions have separated families, removed law-abiding individuals from our communities, and, tragically, contributed to the deaths of detained migrants and citizens like Renee Good and Alex Pretti,” the statement read.The Catholic Democrats, in their statement, said their position on immigration is “guided by a living Catholic tradition that affirms the dignity of every human life.” Despite the USCCB having called “the threat of abortion” its “preeminent priority” in the 2024 election, the Democratic Party supports abortion access, identifying abortion as an essential component of health care.Negotiating ICE, CBP reformsThe signatories called on Congress to “bear the Church’s teachings in mind” when considering reforms to ICE and CBP, which are being negotiated.On Feb. 14, the government entered into a partial shutdown when Congress did not reach an agreement on funding for the Department of Homeland Security (DHS), which operates both ICE and CBP.Many Democrats are proposing reforms that would restrict immigration enforcement as a condition of approving funds. Some have gone further, calling for the abolition of ICE altogether.Catholic administration officials have rejected the Democrats’ characterization that immigration enforcement has violated the human dignity of migrants.In December 2025, border czar Tom Homan told EWTN News that “we treat everybody with dignity.” He said “the most humane thing you can do is enforce the law, secure the border, because it saves lives” and asserted that the administration targets criminals and cited its work to combat fentanyl and sex trafficking.Nathaniel Madden, principal deputy assistant secretary for communications at DHS, told EWTN News in November 2025 that detainees “are going to be treated like a person, and your dignity is going to be respected.” He said dignity and immigration enforcement are compatible and “we have to take into account that laws were broken.”In January, U.S. citizens Pretti and Good were both shot and killed by federal immigration officers in separate incidents in Minneapolis.In November 2025, the USCCB issued a special message that opposed “the indiscriminate mass deportation of people” and called for an end to “dehumanizing rhetoric and violence, whether directed at immigrants or at law enforcement.” The message was approved by a vote of 216-5.

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Catholic U.S. House Democrats cited Church teaching in defense of the dignity of migrants as Trump administration officials defend immigration enforcement.

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Head of U.S. bishops joins call for Notre Dame to drop appointment of pro-abortion professor #Catholic U.S. Conference of Catholic Bishops President Archbishop Paul Coakley is urging the University of Notre Dame to drop the leadership appointment of an outspoken pro-abortion professor, joining nearly a dozen bishops in calling on the historic Catholic university to back away from the controversial decision. The controversy at Notre Dame exploded this week after Fort Wayne-South Bend, Indiana, Bishop Kevin Rhoades on Feb. 11 expressed “dismay” and “strong opposition” to the school's appointment of Professor Susan Ostermann as director of the school’s Liu Institute for Asia and Asian Studies.Ostermann has in the past spoken out strongly in favor of abortion and sharply criticized the pro-life movement, at times suggesting that its roots are in "white supremacy" and misogyny. Rhoades said Ostermann's beliefs, coupled with her leadership promotion at the Catholic school, were “causing scandal to the faithful of our diocese and beyond.”Multiple U.S. bishops from around the country backed Rhoades's call throughout the week, with Coakley himself speaking out about the controversy on Feb. 13. "I fully support Bishop Kevin Rhoades in his challenge to Notre Dame to rectify its poor judgement in hiring a professor who openly stands against Catholic teaching when it comes to the sanctity of life, in this case protection of the unborn," Coakley said in a statement on X. TweetThe statement was shared hundreds of times on X, including by Cardinal Joseph Zen Ze-kiun, the bishop emeritus of Hong Kong. Though criticism against Notre Dame's decision has come from top Catholic leadership in the U.S. throughout the week, the school has indicated that it will be standing by its plan to have Ostermann lead the institute. Notre Dame told EWTN News on Feb. 13 that Ostermann is "a highly regarded political scientist and legal scholar" who is "well prepared" to serve in the role. At the same time the university stressed its “unwavering” commitment “to upholding the inherent dignity of the human person and the sanctity of life at every stage.” Ostermann herself has told media that she “respect[s] Notre Dame’s institutional position on the sanctity of life at every stage." She has described herself as "fully committed to maintaining an environment of academic freedom where a plurality of voices can flourish."
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Head of U.S. bishops joins call for Notre Dame to drop appointment of pro-abortion professor #Catholic U.S. Conference of Catholic Bishops President Archbishop Paul Coakley is urging the University of Notre Dame to drop the leadership appointment of an outspoken pro-abortion professor, joining nearly a dozen bishops in calling on the historic Catholic university to back away from the controversial decision. The controversy at Notre Dame exploded this week after Fort Wayne-South Bend, Indiana, Bishop Kevin Rhoades on Feb. 11 expressed “dismay” and “strong opposition” to the school's appointment of Professor Susan Ostermann as director of the school’s Liu Institute for Asia and Asian Studies.Ostermann has in the past spoken out strongly in favor of abortion and sharply criticized the pro-life movement, at times suggesting that its roots are in "white supremacy" and misogyny. Rhoades said Ostermann's beliefs, coupled with her leadership promotion at the Catholic school, were “causing scandal to the faithful of our diocese and beyond.”Multiple U.S. bishops from around the country backed Rhoades's call throughout the week, with Coakley himself speaking out about the controversy on Feb. 13. "I fully support Bishop Kevin Rhoades in his challenge to Notre Dame to rectify its poor judgement in hiring a professor who openly stands against Catholic teaching when it comes to the sanctity of life, in this case protection of the unborn," Coakley said in a statement on X. TweetThe statement was shared hundreds of times on X, including by Cardinal Joseph Zen Ze-kiun, the bishop emeritus of Hong Kong. Though criticism against Notre Dame's decision has come from top Catholic leadership in the U.S. throughout the week, the school has indicated that it will be standing by its plan to have Ostermann lead the institute. Notre Dame told EWTN News on Feb. 13 that Ostermann is "a highly regarded political scientist and legal scholar" who is "well prepared" to serve in the role. At the same time the university stressed its “unwavering” commitment “to upholding the inherent dignity of the human person and the sanctity of life at every stage.” Ostermann herself has told media that she “respect[s] Notre Dame’s institutional position on the sanctity of life at every stage." She has described herself as "fully committed to maintaining an environment of academic freedom where a plurality of voices can flourish."

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The school has indicated it will stick by its decision for Professor Susan Ostermann to lead a university institute.

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U.S. Religious Liberty commissioner booted from post #Catholic Texas Lt. Gov. Dan Patrick announced that Carrie Prejean Boller has been removed from President Donald Trump’s Religious Liberty Commission.“No member of the commission has the right to hijack a hearing for their own personal and political agenda on any issue,” said Patrick, who serves as chair of the commission, in a post on X. “This is clearly, without question, what happened Monday in our hearing on antisemitism in America.”“This was my decision,” he added.Boller, a Catholic who is former Miss California USA, sparked a debate Feb. 9 among fellow commissioners and panelists at a hearing focused on the topic of on antisemitism when she said her Catholic faith prevents her from embracing Zionism and repeatedly pressed Jewish panelists on whether her views made her an antisemite.The Church recognizes Israel’s fundamental right to exist and universally condemns antisemitism. Catholic teaching does not explicitly oppose Zionism, the movement supporting Jewish self‑determination in a homeland in Israel. Israel is seen as God’s chosen people through whom God revealed himself and prepared the way for the coming of Jesus Christ.TweetPatrick praised the work of the commission, which has held five hearings and has two more scheduled. He described testimonies that have been shared with the commission as “both illuminating and heartbreaking.”He said: “This spring, the commission will deliver one of the most important reports in American history directly to the president.”The commission is a federal advisory panel created in May 2025 under the Trump administration to provide guidance to the White House on protecting religious freedom in the United States. Cardinal Timothy Dolan and Bishop Robert Barron of Winona-Rochester, Minnesota, are members. Former Miss California USA, Carrie Prejean Boller, attends a press conference at Trump Tower on May 12, 2009. Boller was removed from President Donald Trump’s Religious Liberty Commission Feb. 11, 2026. | Credit: Michael Loccisano/Getty Images Boller told EWTN News after the hearing that members of the commission asked her to resign a few months ago but that she refused. She also said several members asked to meet with her before the Feb. 9 hearing to discourage her from making her planned remarks. “They were seeing what I was going to say in the hearing, trying to silence me,” she said. “I told them I won’t be silenced.”Boller did not immediately respond to a request for comment about her removal from the panel.
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U.S. Religious Liberty commissioner booted from post #Catholic Texas Lt. Gov. Dan Patrick announced that Carrie Prejean Boller has been removed from President Donald Trump’s Religious Liberty Commission.“No member of the commission has the right to hijack a hearing for their own personal and political agenda on any issue,” said Patrick, who serves as chair of the commission, in a post on X. “This is clearly, without question, what happened Monday in our hearing on antisemitism in America.”“This was my decision,” he added.Boller, a Catholic who is former Miss California USA, sparked a debate Feb. 9 among fellow commissioners and panelists at a hearing focused on the topic of on antisemitism when she said her Catholic faith prevents her from embracing Zionism and repeatedly pressed Jewish panelists on whether her views made her an antisemite.The Church recognizes Israel’s fundamental right to exist and universally condemns antisemitism. Catholic teaching does not explicitly oppose Zionism, the movement supporting Jewish self‑determination in a homeland in Israel. Israel is seen as God’s chosen people through whom God revealed himself and prepared the way for the coming of Jesus Christ.TweetPatrick praised the work of the commission, which has held five hearings and has two more scheduled. He described testimonies that have been shared with the commission as “both illuminating and heartbreaking.”He said: “This spring, the commission will deliver one of the most important reports in American history directly to the president.”The commission is a federal advisory panel created in May 2025 under the Trump administration to provide guidance to the White House on protecting religious freedom in the United States. Cardinal Timothy Dolan and Bishop Robert Barron of Winona-Rochester, Minnesota, are members. Former Miss California USA, Carrie Prejean Boller, attends a press conference at Trump Tower on May 12, 2009. Boller was removed from President Donald Trump’s Religious Liberty Commission Feb. 11, 2026. | Credit: Michael Loccisano/Getty Images Boller told EWTN News after the hearing that members of the commission asked her to resign a few months ago but that she refused. She also said several members asked to meet with her before the Feb. 9 hearing to discourage her from making her planned remarks. “They were seeing what I was going to say in the hearing, trying to silence me,” she said. “I told them I won’t be silenced.”Boller did not immediately respond to a request for comment about her removal from the panel.

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Former Miss California Carrie Prejean Boller has been removed from President Trump’s Religious Liberty Commission.

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