Catholic Church in U.S. to focus National Migration Week on migrant children
The situations faced by migrant and refugee children will be the focus of the U.S. Catholic Churchʼs 2026 National Migration Week, addressing the same concerns expressed by Pope Leo XIV in his message for this yearʼs World Day of Migrants and Refugees.
National Migration Week will begin on Monday, Sept. 21, and conclude on Sunday, Sept. 27, the day the Catholic Church observes the 112th World Day of Migrants and Refugees.
On its website, the United States Conference of Catholic Bishops (USCCB) announced that in solidarity with the pontiff, it will adopt the theme “Even One of These Little Ones,” the same theme chosen by Leo XIV for the global observance.
In his message, Leo XIV explains that this theme “draws our attention to the minors directly involved in the experience of migration and flight, to the care owed to them, and to the Lord’s promise that “whoever receives one such child in my name receives me.’”
The chairman of the USCCB Committee on Migration, Bishop Brendan Cahill, noted that the Catholic Church, “in this country and beyond has a long, inspiring history of caring for migrant and refugee children.”
In the United States, this history spans “from the days of St. Frances Xavier Cabrini and her sisters sheltering many orphaned immigrant children when few others looked their way to today’s diocesan charities providing them and their families with vital support,” he noted.
The Italian saint and her sisters arrived in New York in 1889, where they encountered a very harsh pastoral reality among European immigrants. Yet, despite the difficulties, the sisters managed to open an orphanage, a home for themselves, and a school for the children.
Cahill expressed his gratitude to law enforcement officers, social workers, pastoral staff, and caregivers who look after the safety and well-being of migrant and refugee minors.
However, he added, “[a]s we see protections for this population being undermined in various ways, including prolonged stays in detention and decreased access to legal representation, we urge governments and communities to ensure a high level of care rooted in their God-given human dignity.”
“This requires promoting family unity and reunification whenever possible,” he said.
Therefore, the USCCB invited the nation’s Catholics amid “heightened social tensions regarding immigration” to reflect “on how our faith is calling us to respond to this most vulnerable group.”
Toward this end, the bishops’ conference is encouraging “dioceses, parishes, schools, and organizations nationwide to mark this observance with prayer, educational programs, pastoral outreach and support for migration-related ministries.”
For its part, the USCCB’s Secretariat of Migration will host a webinar on Sept. 23 at 2 p.m. ET featuring “several expert panelists who will highlight some of the key implications of this yearʼs theme."
“These experts will shed light on both the international and domestic dynamics facing children in the context of migration,” the bishops’ conference explained.
Those interested in participating in the webinar may register at this link.
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.
Catholics worldwide invited to join Global Rosary for Peace
Catholics around the world are invited to join in prayer for the Global Rosary for Peace taking place on Oct. 22, the feast of St. John Paul II.
The event is an international prayer initiative that aims to bring together families, parishes, schools, religious communities, and individuals from around the world in response to Pope Leo XIV’s call for the Church to pray the rosary for peace.
The Global Rosary for Peace is organized by Holy Cross Family Ministries and is part of its efforts to strengthen family prayer and encourage the faithful to pray the rosary. The initiative received the pope’s blessing last year and over 67,000 people prayed the rosary live during the first global event.
Father Fred Jenga, CSC, president of Holy Cross Family Ministries (HCFM), told EWTN News that the first Global Rosary for Peace was created due to several global crises taking place and the need for prayer.
“There is always some kind of global crisis that is going on that really calls us to pray more,” he said. “Last year it was all the conflicts that were everywhere. Some of them have sort of died down a little bit but we still have more going on as well in this very year that we are in. So we are just picking up from where we left off. So that we invite people again to pray more.”
Currently, over 95,000 people have signed up to take part in this year’s live, global rosary.
HCFM was founded by Venerable Patrick Peyton, an Irish-born Catholic priest who was known as the “rosary priest” and for his famous phrase “a family that prays together stays together.”
With this at the core of its ministry, HCFM desires to “bring God back into the life of families because we know when God is at the center of the families, especially through prayer, regular prayer, God changes the chemistry in those families because God is love, God is kindness,” Jenga explained.
“God created our families. And they will be restless and weak and all over the place until they allow [God] to be the center,” he said.
Jenga also spoke about the importance of praying the rosary specifically.
“When we pray the rosary on a family level, the heart of the rosary is the mysteries of the rosary, and those mysteries speak to every human season that you can think about,” he shared. “We go through joy, we go through sorrow, we go through mission, we go through celebration or glory. So there you have a set of mysteries that you can pray with through any season that youʼre talking about.”
The priest also pointed out that when we look at the saints, nearly all of them share two characteristics: a love for the Eucharist and a love for the rosary.
“So, in their path to sanctity, these are the two rails that they ran on. And if we also desire the same kind of sanctity and strength in our families, right there is really a formula for us that we can be able to employ to help ourselves as a family and also to help ourselves as individuals,” Jenga said.
He added: “We’re at a time of need in our world right now. There are too many conflicts that are going on and we need a favor for global peace, and the rosary is one of those prayers that weʼre turning to because even throughout history, every time there was a global crisis, the Church, even our Blessed Mother, if she appeared, she asked us to pray the rosary.”
For those who participate in the Global Rosary for Peace, Jenga said he hopes they are “able to renew their belief in the power of prayer.”
“Secondly, this can be a jumping-off point for them to get started, in smaller ways, praying in their own families and for the needs in their families, but also keep praying for our world at this time.”
To take part and register for the Global Rosary of Peace visit https://hcfm.org/pray-for-peace/.
EWTN News explains: What does a diocese do when a priest is accused of misconduct?
News headlines in recent years have periodically reported on Catholic priests accused of various types of misconduct, including financial crimes and sexual abuse, among other allegations.
Much of the public will only be aware of the beginning and the end of such controversies — when a clergyman is accused of a misdeed and when he is ultimately either found guilty of it or cleared of any wrongdoing.
But U.S. dioceses have complex and at times lengthy ways of addressing such allegations — processes that ensure both a full treatment of the alleged misconduct and the rights of priests to be presumed innocent until proven otherwise.
‘The smoke of truth’
Monsignor William King, JCD, serves as an assistant professor of canon law at The Catholic University of America. His academic expertise includes the study of both canon and civil law as well as the study of “temporal goods” such as Church finance and corporate structure.
King told EWTN News that bishops who receive allegations of wrongdoing against priests must first determine if there is sufficient credibility to the allegations, a principle he said in canon law is known as “fumus veritatis,” or “the smoke of truth.”
“It’s not proof [of the allegations] in any way,” King said, “but if there’s sufficient suspicion that it might be truth, then the bishop would accept that allegation” and launch what is known as a “prior investigation” meant to gather facts.
Amid the start of the process, King said, a bishop may or may not remove the priest from ministry if he “felt that it was necessary for any of several reasons.” After that he would appoint an investigator, who may or may not be a priest, to lead the inquiry.
“That person is bound to secrecy so as to protect the reputation of the priest, and any of the accusers and witnesses,” King said.
Such an investigator has “pretty broad powers” to ask questions of, and seek evidence from, those connected to the case. After that process, he or she would bring the results to the bishop.
The prelate would likely then speak to his canon law experts. He may also talk with mental health experts and could potentially order the priest to submit to a psychological assessment. “That’s not uncommon, and depending on the nature of the allegations, it might be appropriate,” King said.
After the fact-finding and consultation process, the bishop will decide whether or not to move forward with a criminal or penal process. In some cases, the ordinary may opt instead for a “penal remedy.“
“It could be a warning or rebuke, or a ‘penal precept’ — a formal document that prohibits the priest from undertaking certain actions or doing certain things,” King said. A precept, he said, can be used even in cases where no crime is committed, to ensure that the actions that led to the controversy are not repeated.
If a penal process is instigated, the preferred method for most bishops is to convene a tribunal; in some cases, a prelate may opt for a less formal “administrative process.” Either option involves the calling of witnesses, testimony from both the accuser and the accused, and the collection of additional evidence.
Tribunals are usually overseen by three judges, King said; they must be priests, and "they would typically be brought in from other dioceses.”
Tribunals are meant to determine both whether a priest committed a crime, King said, as well as whether or not the crime itself is “fully imputable” to the priest.
Sexual abuse allegations: Rome must be notified
The process is largely the same whether the allegations involve claims of administrative or professional misconduct or if they involve accusations of sexual abuse, King said.
However, allegations against a priest of abuse of a minor are “reserved to the Holy See,” he said. In those cases, following the results of a preliminary investigation, a bishop is obligated to send a summary of the case, including the evidence, to the Dicastery for the Doctrine of the Faith, specifically its special disciplinary section.
“[The dicastery] will review that and instruct the bishop as to what type of process should be followed — administrative or judicial,” King said.
“When the bishop sends the initial dossier or file over, most of the time he will make a recommendation” as to which process should be followed, King said. A bishop in certain cases may recommend “no process, or another remedy or way of addressing the situation.”
The dicastery “will take that into consideration. But ultimately, they make the determination, and the bishop is bound to follow their direction,” King said.
The Vatican can approve or reject a diocese’s decision if the matter is reserved to Rome, King said. In all other cases, it is resolved domestically either via administrative process or tribunal.
A priest, King said, can appeal a diocese’s decision to the Roman Rota if he wishes.
Pope Leo XIV appeals for international aid as Somalia crisis deepens
Pope Leo XIV on Sunday appealed for greater international assistance to Somalia, where violence and extreme weather are worsening an already severe humanitarian crisis, particularly for women and children.
After reciting the Angelus on Sept. 20, the pope said: “With great concern, I am following the humanitarian crisis unfolding in certain areas of Somalia, where acts of violence and extreme weather events are exacerbating the already precarious living conditions of the population, particularly of women and children.”
“I hope for the generous involvement of the international community, so that our brothers and sisters may not lack the necessary assistance,” he added.
According to UNICEF, about 4.8 million people in Somalia need urgent humanitarian assistance, including some 3 million children. The U.N. agency has also warned that about 1.9 million children are suffering from acute malnutrition, including nearly half a million experiencing severe acute malnutrition.
The pope also used his remarks after the Angelus to emphasize the importance of historical memory.
He sent his blessing to residents of Pescantina, near Verona, who gathered Sunday at a monument honoring those who were deported and held prisoner during World War II.
Leo said the commemoration should serve “to emphasize that we must not forget, but rather learn from history so as not to repeat the mistakes of the past.”
God’s plans are greater than human calculations
Before the Angelus, Pope Leo XIV reflected on the day’s Gospel account of the laborers called to work in the vineyard, some for the entire day, others for only a few hours and still others near the end of the day.
Drawing on the prophet Isaiah, Leo said that God’s ways exceed human expectations.
“God’s plans are infinitely greater — and, let us say, more ‘human’— than those that we men and women, marked by sin, can conceive or bring to fruition,” he said.
The pope recalled Isaiah’s invitation to turn away from sin and return to the Lord, saying “the prophet’s call, which is more relevant than ever, is that we abandon our warped ways and return to the Lord, who is mercy and forgiveness.”
Turning to the Gospel parable, Leo said its central moment comes when the vineyard owner pays the workers. Although he keeps the agreement made with those hired first, the owner also gives the same payment to those who arrived later.
“Jesus’ parables describe the newness of what God has in store for us; yet they also reveal the resistance we generally offer to a more generous justice and greater love,” the pope said.
Leo drew particular attention to the landowner’s instruction that the workers be paid “beginning with the last and then going to the first.”
“The negative reaction of those who had worked all day, then, could easily have been avoided; it was intentional, however, because the revelation of God’s goodness is for everyone, not just for a few,” he said.
The pope said the parable also challenges those who see themselves as having earned their place or accomplishments.
“God has different ways and fresh ideas even for those who consider themselves to be first and believe they have earned what they have, that they deserved the results they have achieved,” he said.
Leo concluded that God’s mercy moves beyond calculations based solely on merit and reward.
“Instead, we all gain joy, wisdom and a better future when the law of love interrupts that of calculation, when the experience of mercy broadens that of merit, and when the gift of peace suspends rivalries and brings us closer together in gratitude,” he said.
This story was first published in two parts by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.
The 23 Eastern Catholic Churches: Ancient traditions in communion with Rome
When the Catholic Church is mentioned, many think exclusively of the Latin Church, to which the vast majority of the worldʼs Catholics belong. However, the Catholic Church is actually composed of 24 “sui iuris” or autonomous Churches: the Latin Church and 23 Eastern Catholic Churches, which are heirs to the ancient Christian traditions of the Middle East, Eastern Europe, Africa, and India.
These Churches have preserved their own liturgical languages, spiritualities, disciplines, and forms of ecclesiastical organization. Some celebrate the liturgy in Arabic, Syriac, Geʼez, Coptic, Armenian, or Church Slavonic. Others maintain traditions that date back to the early communities founded by the apostles.
All of them are in full communion with the pope, the successor of St. Peter and head of the worldwide Catholic Church.
One Church, many traditions
The Eastern Catholic Churches stem from five major liturgical traditions: Alexandrian, Antiochene, Armenian, Chaldean, and Byzantine. Each possesses its own theological, spiritual, and cultural heritage, developed over centuries within vastly different historical contexts.
Among them are well-known Churches such as the Maronite Church of Lebanon, the Ukrainian Greek Catholic Church, the Syro-Malabar Church of India, and the Coptic Catholic Church of Egypt. Many exist as minorities in countries where Islam or Orthodox Churches predominate, and several have endured persecution, war, or mass emigration.
Governance through synods
One of the most distinctive characteristics of these Churches is their internal organization. Unlike the practice often found in the Latin Church, many Eastern Churches operate through a robust synodal system.
Each Church is structured around a synod of bishops, which serves as the primary governing body. This body legislates on numerous aspects of ecclesial life, makes pastoral decisions, and participates in the election of new bishops. In patriarchal and major archiepiscopal Churches, the synod even elects the patriarch or major archbishop, an election that must subsequently be recognized or confirmed in accordance with norms established by Rome.
Pope Leo XIV has recently reformed the canon law governing Eastern patriarchal Churches to address a legal gap that hindered the resolution of internal conflicts. Through a motu proprio the pontiff granted greater autonomy to the bishops, enabling them to convene a synod independently of the patriarch and to seek his removal with a two-thirds majority vote, a measure that remains subject to the popeʼs final approval.
The 23 Eastern Churches
Alexandrian tradition
Coptic Catholic Church
The Coptic Catholic Church has its roots in the ancient Church of Alexandria, founded according to tradition by St. Mark the Evangelist. It is primarily present in Egypt and uses the Alexandrian rite in the Coptic and Arabic languages.
It entered into full communion with Rome in the 18th century and is headed by the Coptic patriarch of Alexandria. Interestingly, the Coptic language used in the liturgy represents the final historical stage of the language of ancient pharaonic Egypt, making this Church the direct heir to a cultural tradition spanning more than 3,000 years.
Ethiopian Catholic Church
The Ethiopian Catholic Church arose from communities of the Ge’ez tradition that reestablished full communion with the Holy See. It is present primarily in Ethiopia and celebrates the liturgy according to the Ethiopian Alexandrian rite, which is characterized by strong biblical symbolism and numerous distinctive traditions.
It primarily uses the Ge’ez language in its liturgy and is distinguished by the integration of African cultural elements into ecclesial life. An interesting feature is that many of its celebrations include traditional instruments such as drums and sistrums, a practice uncommon in other Catholic Churches.
Eritrean Catholic Church
Established as a “sui iuris” metropolitan church in 2015 by Pope Francis, the Eritrean Catholic Church brings together Catholics of the Alexandrian tradition in Eritrea. It shares the use of the Ge’ez rite with the Ethiopian Church, although it possesses its own hierarchy.
It represents a significant portion of the countryʼs Catholics and is notable for the vitality of its vocations and its strong Eastern liturgical identity. It is one of the youngest Eastern Catholic Churches from an institutional standpoint, even though its Christian roots date back to the early centuries.
Armenian Tradition
Armenian Catholic Church
The Armenian Catholic Church follows the liturgical and spiritual tradition of the Armenian people, the first kingdom to officially adopt Christianity in the year 301. It gradually entered into communion with Rome starting in the Middle Ages and is currently led by the patriarch of Cilicia of the Armenians.
Its liturgy, traditionally celebrated in Classical Armenian, preserves unique elements derived from ancient Armenian traditions. A notable feature is the use of a curtain that is drawn and opened at specific moments during the liturgy, a custom inherited from early Christianity.
Antiochene Tradition (West Syriac)
Maronite Church
The Maronite Church is the only Eastern Catholic Church that has never broken communion with Rome. Its origins trace back to the communities gathered around St. Maron in Syria and Lebanon.
It is headed by the Maronite patriarch of Antioch and follows the West Antiochene rite, retaining the liturgical use of Syriac alongside Arabic and other modern languages. Many liturgical texts contain words in Aramaic, the language spoken by Jesus, giving its celebrations a particularly evocative character.
Syriac Catholic Church
The Syriac Catholic Church originated from groups within the Syriac Orthodox Church that entered into communion with Rome during the 17th and 18th centuries. It preserves the spiritual and liturgical heritage of the ancient Syriac tradition of Antioch.
It is headed by the patriarch of Antioch of the Syriacs and celebrates the liturgy in West Syriac and in the vernacular languages of its faithful. Its hymns and prayers retain very ancient expressions of Semitic Christianity that have scarcely changed since the early centuries.
Syro-Malankara Catholic Church
The Syro-Malankara Catholic Church traces its origins to the Christian community of Kerala, India, which is historically linked to the West Syriac tradition. In 1930, a group led by Archbishop Geevarghese Mar Ivanios entered into communion with Rome.
Today, it is a major archiepiscopal church that combines the Antiochene liturgical heritage with Indian cultural traditions. During certain important celebrations, the faithful participate in processions featuring ceremonial umbrellas and floral decorations characteristic of Indian culture.
Chaldean tradition (East Syriac)
Chaldean Catholic Church
The Chaldean Catholic Church originates from the ancient Church of the East and has its primary historical center in Mesopotamia, particularly in present-day Iraq. It entered into communion with Rome during the 16th and 17th centuries and is led by the patriarch of Babylon of the Chaldeans.
It employs the Chaldean rite and preserves the liturgical use of Eastern Aramaic, a language closely related to the one spoken by Jesus. Its communities maintain some of the oldest Christian traditions in the world, in territories evangelized as early as the first centuries.
Syro-Malabar Catholic Church
The Syro-Malabar Catholic Church is one of the largest Eastern Catholic Churches. It traces its roots to the so-called St. Thomas Christians of India, who, according to tradition, were evangelized by the apostle.
It follows the East Syriac liturgical tradition and has been raised to the rank of a major archiepiscopal church. It currently has millions of faithful, both in India and in the diaspora. It is the second-largest Eastern Catholic Church in the world, surpassed only by the Ukrainian Greek Catholic Church.
Byzantine tradition
Albanian Catholic Church
The Albanian Catholic Church of the Byzantine rite is a small Eastern Catholic Church found primarily in Albania. It arose from communities that adopted the Byzantine tradition while maintaining communion with Rome.
Although small in number, it stands as an important testament to the religious diversity of the Balkans. Its history was marked by severe religious persecution under the Albanian communist regime, one of the harshest of the 20th century.
Belarusian Catholic Church
The Belarusian Catholic Church follows the Slavic Byzantine tradition and traces its origins to the Union of Brest of 1596. Over the centuries, it endured persecution and long periods of institutional disappearance.
Today, it exists primarily in small communities both within and outside Belarus. For decades, it survived mainly thanks to groups of emigrants scattered across Europe and the Americas.
Byzantine-Slavic Rite Catholics in Bulgaria
The Byzantine-Slavic Rite Catholic community in Bulgaria emerged in the 19th century, when a group of Bulgarian Christians sought communion with Rome while retaining the Byzantine-Slavic liturgical and spiritual tradition. A pivotal moment occurred in 1861 with the reception of Archimandrite Joseph Sokolsky into the Catholic Church and his episcopal consecration by Pope Pius IX.
Today, Byzantine-Slavic Rite Catholics in Bulgaria comprise the Eparchy of St. John XXIII of Sofia, established in 2019 when the former apostolic exarchate was raised to the rank of eparchy. They preserve the Byzantine-Slavic liturgical tradition, celebrating the Divine Liturgy primarily in Bulgarian and Church Slavonic.
At the same time, the Catholic Church in Bulgaria also includes the Latin dioceses of Sofia and Plovdiv-Nikópolis. Thus, Bulgaria is a particularly interesting example of the coexistence of Latin and Byzantine-Slavic traditions within the same jurisdiction.
Greek Catholic Church
The Greek Catholic Church consists of communities of the Byzantine tradition located in Greece that are historically linked to communion with Rome. It preserves the Liturgy of St. John Chrysostom and other forms characteristic of the Byzantine heritage.
Situated in a country where the vast majority of Christians belong to the Orthodox Church, it constitutes a small but significant minority.
Hungarian Greek Catholic Church
The Hungarian Greek Catholic Church arose from Byzantine-rite communities established in the Kingdom of Hungary. It uses Hungarian in its liturgy and was elevated to the rank of a metropolitan “sui iuris” Church in 2015.
It was one of the first Eastern Churches to widely introduce a modern language, Hungarian, into its liturgical celebrations.
Italo-Albanian Church
The Italo-Albanian Church brings together communities of Albanian origin established in southern Italy and Sicily between the 15th and 16th centuries. It faithfully preserves the Byzantine tradition and has never lost communion with Rome.
The Monastery of Grottaferrata, founded in 1004 near Rome, remains the only territorial Byzantine monastery in Italy today.
Macedonian Greek Catholic Church
The Macedonian Greek Catholic Church is composed of the Byzantine-rite Catholics of North Macedonia. It originated from movements seeking union with Rome during the 19th and 20th centuries. It is one of the smallest Eastern Catholic Churches.
Melkite Greek Catholic Church
The Melkite Greek Catholic Church originated in 1724 following a schism within the Patriarchate of Antioch. It has a significant presence around the world, including in Lebanon, Syria, Brazil, Argentina, Israel, and Palestine.
Its patriarch holds the title of Melkite patriarch of Antioch, Alexandria, and Jerusalem. It is the only Catholic Church whose patriarch simultaneously holds these three great historical patriarchal titles of the East.
Romanian Greek Catholic Church
The Romanian Greek Catholic Church arose through the union of part of the Romanian Orthodox Church with Rome in the late 17th century. It suffered severe persecution under the communist regime, which declared it illegal shortly after coming to power in 1948 until its demise in 1989. Seven of its bishops, who died during the communist persecution, were beatified by Pope Francis in 2019.
Russian Greek Catholic Church
This Church of the Byzantine Rite consists of small communities that preserve the Russian liturgical tradition in communion with the Holy See. It originated in the early 20th century and endured terrible Soviet persecution. Currently, it lacks a fully developed hierarchy, and many of its faithful live in the diaspora.
Ruthenian Church
The Ruthenian Church has its roots in the Union of Uzhhorod of 1646 and is historically linked to the peoples of the Carpathians. It is present primarily in Slovakia, Ukraine, and the United States. In North America, it developed such a strong distinct identity that it has its own metropolitan see in Pittsburgh.
Slovak Greek Catholic Church
The Slovak Greek Catholic Church shares its origins with the Ruthenian tradition and was restored following the communist persecutions of the 20th century.
In 2008, it was elevated to the rank of a metropolitan “sui iuris” church. Among its best-known martyrs are Bishops Pavel Peter Gojdič and Vasiľ Hopko, canonized for their fidelity during the communist persecution.
Ukrainian Greek Catholic Church
The Ukrainian Greek Catholic Church is the largest of all the Eastern Catholic Churches. It originated with the Union of Brest in 1596 and endured intense persecution during the Soviet era.
It is led by a major archbishop based in Kyiv and has millions of faithful worldwide. For more than 40 years of communist persecution, it was the largest underground Catholic Church in the world.
Croatian and Serbian Greek Catholic Church (Eparchy of Križevci)
The Eparchy of Križevci brings together Catholics of the Byzantine tradition from Croatia, Serbia, and other territories of the former Yugoslavia. Established in 1777, it serves the faithful of diverse ethnic and linguistic backgrounds.
Services in its parishes are celebrated in Croatian, Church Slavonic, Ruthenian, and other local languages, reflecting the cultural diversity of the Balkans.
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.
Lebanese faithful to walk to St. Charbel’s shrine in prayer for Christians in country’s south
In southern Lebanon, the story of Christian villages is not defined only by the destruction and isolation left by war but also by a deeply rooted presence and a determination to remain.
Rmeich, Ain Ebel, Debel, and other border towns continue to be home to families who have chosen not to leave their land despite the dangers and hardships they face.
In support of these communities, a prayer walk will take place Sept. 26 from Byblos to Annaya, home to the shrine of St. Charbel, carrying the intentions of Christians who continue to remain in the south, turning the journey into an act of solidarity and hope.
Anthony Jarjour, a native of Rmeich and organizer of the initiative, told ACI MENA, the Arabic-language sister service of EWTN News, that “the goal of the walk is to unite our prayers and offer them for the Christians who remain steadfast in the south.”
“Sometimes we feel that the state has abandoned us and that some people are unaware that families are still living there, in the border villages, safeguarding the country’s borders simply through their continued presence,” he said.
This is not the first time Jarjour has organized a pilgrimage of this kind. Last year, he walked approximately 112 miles from Rmeich to Annaya, offering the journey for those who had died in traffic accidents.
This year, because of road closures, he will begin his own journey Tuesday, Sept. 22, from Tyre, covering approximately 93 miles before reaching Annaya on Saturday to take part in the conclusion of the pilgrimage.
Explaining why Annaya was chosen as the final destination, Jarjour said: “I have a personal experience with St. Charbel, and I felt his presence during the previous walk. I believe he always protects us through Our Lord Jesus. As for Annaya, it needs no introduction.”
He said the pilgrimage is being organized in cooperation with several organizations and local authorities, including the Monastery of St. Maron in Annaya and the municipalities of Byblos and Annaya. Lebanon’s Civil Defense and Red Cross will provide support and assistance along the route.
Jarjour has served his hometown of Rmeich and other communities along the border through volunteer work with the Red Cross, Caritas, and Civil Defense, taking part in field operations and helping residents during difficult circumstances.
However, he wanted to add a spiritual dimension to that service. Through the pilgrimage, he seeks to turn every step into a prayer for peace and for those who continue to remain in southern Lebanon.
This story was first published by ACI MENA, the Arabic-language sister service of EWTN News. It has been translated and adapted by EWTN News English.
Archbishop Lori tells women religious: ‘The Church looks to you with hope’
Baltimore Archbishop William Lori this week praised an assembly of women religious major superiors for their witness of “evangelical poverty,” with the prelate noting the outsized influence that women religious have had on American society over the past 250 years.
“You and those who came before you have taught our children, tended to the sick, welcomed immigrants, accompanied the dying, consoled the brokenhearted, and proclaimed Christ where no one else was willing to go,” the archbishop told the major superiors on Sept. 18 in Florissant, Missouri.
“For that, the Church gives thanks. But gratitude alone is not enough. The Church also looks to you with hope,” he said.
The archbishop spoke at the 2026 National Assembly of the Council of Major Superiors of Women Religious, the theme of which was: “250 Years of Freedom: Daughters of the Church from One Generation to the Next.”
The council comprises major superiors and vicars from 112 religious communities around the U.S. The group describes its national assembly as “the springboard for collaboration, participation, and dialogue among members” which “promotes unity among the major superiors that gives witness to the joy of religious life.”
Addressing the gathering as the keynote speaker, Lori acknowledged the assembly’s recognition of the 250th anniversary of the founding of the United States.
The U.S. has been instrumental in advancing religious freedom and human dignity across the world, the archbishop argued. He noted that most histories of the founding of the U.S. focus on the Founding Fathers such as George Washington, Thomas Jefferson and others.
But “the American experiment would have looked very different” without the contributions of “thousands and thousands of women religious,” he said.
“Who welcomed wave after wave of immigrants? Who cared for the victims of epidemics when others fled? Who taught generations of children not simply arithmetic and grammar, but honesty, sacrifice, discipline, and love of God?” he said.
Women religious “changed the nation because they first allowed Christ to change them,” the archbishop said. He noted the “paradox” in which those who take vows of poverty “enriched countless communities” and those who “renounced worldly ambition” often “exercised the greatest influence upon society.”
“The world struggles to understand this paradox,” Lori said. “The Gospel does not.”
Women religious have historically both upheld the ideals of America while challenging it when it “falls short of the Gospel,” Lori said.
He cited the witness of St. Frances Xavier Cabrini’s “evangelical poverty” as she carried out the founding of schools, hospitals and orphanages around the world.
And he further pointed to the work of Servant of God Sister Mary Thea Bowman, praising her for her “profoundly Catholic way” of confronting racism while evangelizing about the love of Christ.
Urging the women religious to pursue “an ever-new embrace of the heart of your vocation,” Lori told the assembly: “The world needs women who have been seized by Christ.”
“It needs women whose lives bear unmistakable witness to the truth that God is real, that holiness is possible, that sacrifice is fruitful, and that love poured out in communion with Christ can transform the world,” he said.
Ahead of Yom Kippur, U.S. bishops highlight ‘deep spiritual bonds’ between Catholics, Jews
The U.S. bishops this week underscored the “deep spiritual bonds” between Catholics and Jews and the need to build “genuine friendship and understanding” between the two religious groups, with the message coming ahead of Yom Kippur, the holiest day in the Jewish calendar.
The holy day for Jews involves fasting and atonement and is held in late September or early October. In 2026 it begins at sunset on Sept. 20 and ends by nightfall on Sept. 21.
In a video message released Sept. 18, Scranton Bishop Joseph Bambera, who chairs the U.S. Conference of Catholic Bishops’ ecumenical committee, noted that the Jewish holiday “invites a searching examination of the year that has passed and a commitment to the year ahead.”
“At the heart of this observance is the recognition that our relationships with God and with one another call us continually to reflection, repentance, and renewal to consider how we can live more faithfully and more generously,” he said.
The relationship between Catholics and Jews, Bambera said, is “not simply a matter of dialogue” but rather is “rooted in the deep spiritual bonds” between the two ancient religions.
He noted the shared patrimony between the two faiths as well as the scriptural texts that both share. Building “genuine friendship and understanding” between the two religions “matters so deeply,” he said.
Bambera further noted the need to “reject anti-Semitism in all its forms.” Catholics, he said, are called to oppose that form of hatred as well as to deepen their understanding of Judaism and Jewish people.
The prelate cited the Second Vatican Council’s declaration Nostra aetate, which in part decried the practice of antisemitism “at any time and by anyone” and which stressed the links between the ancient Jewish faith and the origins of Christianity.
Interreligious dialogue “is not merely an exchange of ideas” but rather “creates friendships, builds trust, and helps us recognize our responsibilities toward one another,” Bambera said.
The bishop concluded the video by wishing Jewish viewers “Gmar Chatima Tov,” a traditional greeting during the Yom Kippur season.
Christian leaders unite against chemical abortion
In a declaration led by Sen. Josh Hawley, R-Missouri, Christian leaders are calling on lawmakers to ban the abortion drug mifepristone.
Drafted by a group of more than 30 pastors from around the U.S., the Declaration for Life with Christian Leaders supports pro-life legislation, condemns chemical abortion, and affirms the dignity of unborn children from conception. The four-page declaration has been signed by 100 faith leaders from Missouri as well as 50,000 citizens.
“This Declaration for Life, written by pastors, is calling on everyday Christians across America to stand for life and confront the scourge of chemical abortion,” Hawley stated.
“It is the first duty of the Church to defend human dignity where it is denied,” the declaration says.
Tony Perkins, who heads the Family Research Council, a national Christian political advocacy group, has been outspoken in his support of the declaration, criticizing the Republican Party’s recent silence on abortion.
“There are Republican members of Congress and state leaders who continue to champion the unborn, but the Republican Party has gone all but silent on the issue of life,” Perkins stated. “The strong pro-life language that was a part of the GOP platform for decades was removed, and little is said about abortion.”
“We are called to defend the defenseless and speak for those whose voices have been silenced,” Perkins said.
South Korean bishops oppose abortion pill
South Korean Catholic bishops are opposing the government’s expansion of abortion pill use, calling it a "disregard for life.”
In response to South Korea’s announcement that it will allow the use of abortion pills through nine weeks of pregnancy, the Catholic Bishops’ Conference of Korea (CBCK) released a statement opposing the move.
“The CBCK voices deep concerns as this measure would only institutionalize abortion in an ‘orderly’ manner, without changing its fundamental nature, while allowing a disregard for life to be more deeply rooted in our society,” the bishops stated.
“We eagerly ask the government and the National Assembly to deeply contemplate this and choose a path that both protects life while practically helping women,” the bishops continued.
Students for Life launches campus campaign showing human cost of abortion
A fall campaign titled “Abortion Victims: Every Abortion Has a Human Cost” by the pro-life group Students for Life of America (SFLA) will span 150 college campuses across the United States.
Educational displays will highlight the victims of abortion and what abortion procedures look like.
The campaign began Sept. 8, near the one-year anniversary of conservative activist Charlie Kirk’s assassination on Sept. 10, 2025.
“The goal is to continue his legacy of bringing the fight for free speech and the sanctity of life to college campuses across the nation,” the group said.
“So many people are harmed by abortion, most notably preborn children,” said SFLA Vice President of Field Programs Reagan Barklage. “Millions of children lose their lives every year at the hands of physicians betraying their oath to uphold life, and so many others experience forced abortions in trafficking and abuse. This tour tells their stories — and why we must act to keep others from suffering the same fate.”
EPA to test drinking water for pharmaceuticals
The U.S. Environmental Protection Agency (EPA) announced a new study of drinking water that will screen for pharmaceutical pollutants.
Pro-life groups have been calling on the EPA to test for water pollution caused by abortion drugs. The EPA had previously said it would investigate.
Missourians split on abortion, poll finds
An August poll found narrow margins in public opinion on an amendment that would protect unborn children in Missouri.
In November, Missourians can vote on whether to repeal a 2024 pro-abortion amendment. In its place, a new amendment would protect unborn babies except those conceived by rape or incest, or in medical emergencies.
The Missouri polls found that 44% opposed the pro-life amendment and 43% supported it, while 13% were unsure.
The poll by SLU/YouGov was conducted Aug. 13–24 and had a margin of error of about 4 percentage points.
When polled in February, 50% of Missourians were in favor of reinstating the pro-life amendment.
California passes bill requiring community colleges to provide abortions
A California bill that would require community colleges to provide medical abortions is heading to Gov. Gavin Newsom’s desk.
The bill, which the California Senate passed with a 61-17 vote, would require community colleges with medical centers to offer chemical abortion drugs beginning Jan. 1, 2029. Newsom, a Democrat, is expected to sign the bill.
Wisconsin bishops denounce Planned Parenthood lawsuit seeking to overturn abortion safeguards
Wisconsin bishops are opposing a lawsuit filed by Planned Parenthood of Wisconsin to overturn laws protecting women and unborn children.
The lawsuit, filed in Dane County, argues that two Wisconsin laws violate the state constitution. One law requires a 24-hour wait period between requesting an abortion and receiving one; the other law maintains that only licensed physicians can provide abortions.
Abortion in Wisconsin is legal up to 20 weeks after fertilization.
“These commonsense laws provide critical protection and medical safeguards for Wisconsin’s women and their children,” the statement by the Wisconsin Catholic Conference read. “The suit aims to eliminate these laws not for patient safety, but for profit and expediency. No woman should be rushed into an abortion. When human life is on the line, every moment counts.”
Idaho Supreme Court adjusts abortion amendment language following lawsuit
The Idaho Supreme Court overwrote a pro-abortion group’s objection to amendment language in a recent decision.
The court approved revised ballot statements for Proposition 1, an abortion amendment set to be voted on this November that would create a “right” to abortion.
The decision approves a clarification of the meaning of fetal viability and adds a more specific description of how a yes vote would be in support of “codifying a statutory reproductive right to freedom and privacy.”
Idahoans United for Women and Families, a pro-abortion group advocating for the abortion amendment, had filed a lawsuit over the language and objected to the newly revised statements.
Nigeria’s bishops designate Dec. 8 as national day of prayer and fasting for upcoming elections
OSOGBO, Nigeria — Members of the Catholic Bishops’ Conference of Nigeria (CBCN) have designated Dec. 8 as a National Day of Prayer and fasting for the success of the country’s 2027 general elections, calling on Nigerians to prepare spiritually for the polls.
In a statement issued at the end of their 2026 second plenary assembly held at Our Lady and St. Kizito Pastoral Centre in the Diocese of Osogbo, the bishops urged stakeholders to work toward elections that are “free, fair and credible.”
“We announce that 8 December 2026 will be observed as a special national day for prayer and fasting for the success of the elections,” the bishops said in the statement following their Sept. 10–18 plenary assembly.
They encouraged eligible voters to participate in the elections and elect leaders who are qualified to serve while urging citizens to make their choices according to their consciences.
“We encourage eligible voters to come out en masse to vote qualified people into offices and in line with their good consciences,” the bishops said in the statement that their president, Archbishop Matthew Man-Oso Ndagoso, signed.
The CBCN also urged Nigerians to familiarize themselves with its pastoral letter on the forthcoming elections and follow the provisions and guidelines contained in the document.
As part of preparations for the polls, the bishops called on dioceses and parishes across the country to organize civic education and voter mobilization activities alongside end-of-month fasting and prayer.
They further encouraged the faithful to participate in rosary processions from October to December, linking the spiritual activities with preparations for the elections.
The bishops also addressed the role of technology and artificial intelligence (AI), urging politicians and other users to deploy emerging technologies responsibly and ethically, particularly in the context of the forthcoming elections.
“As a vehicle for evangelization, we enjoin all to use it to transform data into knowledge and insights for greater value,” they said while calling on political actors to exercise responsibility in their use of technology and AI.
The bishops said technology is closely linked to human freedom and autonomy but cautioned that its use must remain guided by ethical considerations.
“Technology is not inherently evil or antagonistic to humanity, but it is never neutral,” they said, referencing Pope Leo XIV’s encyclical Magnifica Humanitas.
They also raised concern over what they described as the growing challenge of neo-paganism in Nigeria, particularly among young people, which they attributed partly to economic hardship, cultural revival, and inadequate Christian formation.
The bishops observed that modern forms of neo-paganism spread rapidly through internet culture, media, and books, and called on pastoral agents to make greater use of digital platforms in evangelization and catechesis.
“We encourage pastoral agents to intentionally incorporate the use of digital spaces, social media, and online catechesis in teaching the truth of the Gospel,” they said.
They also called for what they described as healthy inculturation that respects positive elements of African cultural heritage while maintaining the foundational teachings of Christianity.
On education, the bishops described access to quality education as essential for human development and the peaceful integration of Nigeria’s diverse communities and cultures.
They said the Catholic Church remains committed to education and ready to collaborate with the government in providing quality learning opportunities while urging authorities to fulfill their constitutional responsibility to fund education.
“We, therefore, urge governments to embrace their constitutional responsibility of funding education,” they said, adding that children in public, private, and mission schools should have access to free education, particularly at primary and secondary levels.
They further called for policies that promote the development of the human person and contribute to the country’s overall development.
The bishops also expressed concern over a bill before the National Assembly that, according to them, could affect churches, mosques, schools, and humanitarian organizations involved in assisting vulnerable and conflict-affected communities.
They said provisions requiring the registration of foreign aid resources and giving authorities powers to supervise their use could create challenges for organizations providing critical assistance.
The bishops particularly raised concern about provisions that would allow authorities to deny or refuse renewal of an organization’s registration if its activities are considered not to be in the “national interest,” arguing that such provisions could give government officials broad discretionary powers.
They further said the proposed legislation could create additional bureaucracy, duplicate existing regulations, and increase government control over civic organizations.
“Non-profit organizations and Incorporated Trustees including churches, mosques, other religious bodies, and humanitarian groups are already strictly regulated by the Corporate Affairs Commission (CAC) under the Companies and Allied Matters Act (CAMA) and some other extant laws,” they said.
The bishops consequently called on the National Assembly and the federal government not to proceed with the bill, citing concerns over freedom of association, religion, thought, and conscience as well as its potential implications for the wider development of Nigerians.
This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.