Ss. Cyril and Methodius Ukrainian Catholic Church

Italian Bishop Antonio Staglianò celebrates a Mass for the Jubilee of Tourism at Rome’s Church of San Salvatore in Lauro on Dec. 15, 2025. / Credit: Kristina Millare/EWTN

Rome, Italy, Dec 16, 2025 / 09:00 am (CNA).

About 400 people participated in a Jubilee of Tourism pilgrimage in Rome on Monday evening, celebrating the unique role the industry plays in supporting the faith and religious experience of millions of pilgrims and tourists.

Isabella Ruggiero, president of the Associazioni Guide Turistiche Abilitate (Associations of Qualified Tourist Guides), who helped organize the jubilee dedicated to tourism workers, said the Dec. 15 pilgrimage was a way to bring together the professional community that daily supports visitors to Italy and the Vatican.

“This special jubilee is dedicated not only to tourist guides but to all those who work in the world of tourism: guides, tour leaders, travel agencies, tour operators, hotels, accommodation providers,” Ruggiero told CNA.

“Every pilgrimage and every single trip is the result of the work of dozens of people who help organize and carry out the trip and the pilgrimage at every stage, and who generally remain ‘behind the scenes’: from booking transportation, to cleaning the accommodation where people stay, from conceptual work, to the humblest tasks — all are necessary,” she said.

Italian Bishop Antonio Staglianò, president of the Pontifical Academy of Theology and rector of the Basilica of Santa Maria in Montesanto, opened the pilgrimage with a Mass celebration at San Salvatore in Lauro, one of Rome’s 13 Jubilee of Hope churches located near the popular tourist destination Piazza Navona.

The pilgrimage also included a candlelit procession over the Bridge of the Angels, designed by Gian Lorenzo Bernini, in front of Castel Sant’Angelo, and crossing the Holy Door of St. Peter’s Basilica on the evening the Vatican unveiled its Nativity display in the square.

Roman tour guide Elizabeth Lev said the evening pilgrimage was a “great moment of reconciliation” and a chance to renew her own joy and hope of guiding pilgrims in the Eternal City, especially as the 2025 Jubilee Year of Hope draws closer to its conclusion.

“The Jubilee of Tourism was an opportunity for us to become pilgrims, to pass through the Holy Door [at St. Peter’s Basilica] for prayer, instead of profession, and to give thanks for the many gifts of the year,” she told CNA.

“We have spent so much time arranging other people’s events that we only realized, ‘in extremis,’ that we didn’t have one for ourselves,” she said. “As luck would have it, the Vatican Christmas tree was lit as we entered the square so the last steps were accompanied by the joyful lights and sounds of Christmas hymns.”

“It was one of the most moving days of my life,” she added.

According to Ruggiero, more than 3,000 licensed tour guides of different nationalities currently operate in Rome.

“The role of the guide is to bring people of every social background and culture closer to beauty, art, and history, and to teach respect for our shared heritage,” the tourism association president said. “In the case of pilgrims, [it is] to highlight the spiritual and religious dimensions above all others.”

While religious tourism in Rome has “consistently remained high” with approximately 10 million pilgrims and visitors each year, Ruggiero said these numbers significantly increase during the Church’s jubilee years.

“In the Holy Year 2000, Rome welcomed approximately 25 million pilgrims,” she said. “Estimates for the current jubilee indicate that around 30 million pilgrims are expected to have visited the city by the end of the year.”

The 2025 Jubilee Year of Hope will conclude with the closing of the Holy Door of St. Peter’s Basilica on the Jan. 6 solemnity of the Epiphany of the Lord.

null / Credit: JulieStar/Shutterstock

EWTN News, Dec 16, 2025 / 06:00 am (CNA).

A new report published by the General Secretariat for Catholic Education (SGEC) in France has sent shockwaves through the country’s educational landscape, reopening the debate over the methods used in state oversight, possible ideological abuses, and their impact on educational freedom.  

Published on Dec. 8, the 14-page document widely cited in the French press compiles testimonies from teachers, principals, and staff in Catholic schools under state contract who report having been subjected to what Catholic education leaders describe as “abusive,” “intrusive” inspections carried out by officials from the Ministry of National Education. The report highlights that it does not challenge the principle of state oversight itself but denounces the methods employed — methods that, according to Catholic leaders, risk undermining both the dignity of educators and the very identity of Catholic schools. 

The controversy erupted just a few months after the publication of a parliamentary report calling for increased oversight of Catholic institutions in the name of child protection. Catholic school officials are now issuing a strong warning against the climate of suspicion and political exploitation that they have seen develop in recent months.

In July, revelations of physical and sexual abuse at Notre Dame de Bétharram, a Catholic boarding school in southwestern France, triggered a nationwide debate on how abuse in schools is identified, reported, and addressed, alongside similar cases at other institutions. A parliamentary inquiry subsequently examined these cases, highlighting serious institutional failures while also prompting questions about how oversight is carried out at faith-based schools operating under state contract.

According to the testimonies gathered, inspections have at times taken the form of what the report calls “disproportionate shows of force.” Inspectors reportedly arrived unannounced in groups of 10 to 16, dispersing throughout school buildings without accompaniment, interrupting classes, photographing classrooms, questioning students, and even searching pupils’ backpacks. Some teachers describe inspectors entering classrooms without identifying themselves, leafing through students’ notebooks mid-lesson, and interrogating staff in front of children.

Catholic educators say the nature of some of the questions asked has been particularly troubling. Teachers reported being questioned about their personal religious practices, including whether they attend Sunday Mass. Inspectors allegedly examined and took pictures of students’ personal spiritual journals — documents explicitly intended to remain private. Principals recount being pressured to remove Christian references from school projects or to take down religious symbols, demands that directly contradict the legal recognition of Catholic schools’ distinctive character under French law. 

A chilling effect on educators 

Beyond individual incidents, the report paints a picture of a widespread sense of demoralization. Educators describe a climate of fear and anxiety, with trust in institutional partners badly eroded. Some inspectors reportedly dismissed positive academic results by suggesting students were already strong before enrollment. Others sent critical notices to local elected officials containing contested or potentially defamatory claims, leaving school leaders feeling publicly discredited before any dialogue could take place.

Guillaume Prévost, who became secretary-general of Catholic education in September, expressed his dismay in an interview with weekly magazine Famille Chrétienne.

“We could not continue letting our teachers be humiliated,” he said to explain why Catholic education leadership decided to make the report public.

Prévost also insisted that Catholic education does not categorically oppose inspections. In his introduction to the report, he recalled that “there can be no freedom without control” and described inspections as an essential component of the system. According to him, many inspections ultimately lead to constructive exchanges, with inspectors highlighting strengths such as schools’ relationships with families, their support for students with disabilities, and the overall coherence of their educational projects. He nonetheless emphasized that inspections must be conducted within a clear legal framework and with due professionalism, restraint, and discernment. 

The deeper danger, in his view, lies not only in individual abuses but also in a systemic drift. If inspections become a tool to neutralize Catholic identity, impose administrative guardianship, or align Catholic schools entirely with the public model, he warned, France risks destroying one of its greatest educational strengths in the name of uniformity.

Such tensions are not new and reflect a long history of strained relations between the French state and Catholic institutions. The 1959 Debré Law was intended to find a balance and improve church–state relations by allowing private schools to operate under state contract while preserving their distinctive identity. Recent debates around inspections have revived questions about how that balance should be interpreted in practice. 

In recent years, French President Emmanuel Macron’s government has sought to tighten oversight in several areas of education, including proposals to restrict home schooling and increase scrutiny of certain Catholic schools, including high-profile cases such as Paris’ Stanislas School, although inspections did not establish systemic violations there. 

The government’s response 

In a statement following the publication of the SGEC report, the Ministry of National Education has sought to lower tensions, reaffirming that inspections are governed by a strict legal framework and explicitly acknowledging that questions aimed at identifying a student’s religious affiliation are prohibited. “Firm instructions,” the ministry said, would be sent to all rectors to clarify both the substance and the conduct of inspections. “If there have been failings, all consequences will be drawn.” 

Minister of Education Édouard Geffray has emphasized that oversight remains necessary in light of past abuses, noting that more than 850 inspections have already been conducted this year, with 1,000 expected by year’s end.  

Catholic education in France currently serves more than 2 million students from a wide range of social backgrounds. Its representatives emphasize that the manner in which inspections are carried out has concrete implications not only for schools themselves but also for the families who place their trust in them.

The coffin of Cardinal Josef Beran is carried by a horse-drawn carriage toward St. Vitus Cathedral in Prague on April 21, 2018. The cardinal’s remains were repatriated to his homeland 49 years after his death in exile in Rome. / Credit: PetrS./Wikimedia (CC BY-SA 4.0)

EWTN News, Dec 15, 2025 / 09:00 am (CNA).

The District Public Prosecutor’s Office for Prague 1 has filed a proposal to judicially rehabilitate Cardinal Josef Beran, the former archbishop of Prague who was persecuted during the communist regime in Czechoslovakia.

The move, confirmed in an official notification dated Dec. 8, follows a monthslong review of archival materials by the police’s Office for the Documentation and the Investigation of the Crimes of Communism. The proposal has now been submitted to the District Court for Prague 1 under the country’s 1990 law on judicial rehabilitation.

Beran’s beatification process is currently underway.

As a priest, Josef Beran (1888–1969) suffered in the Nazi concentration camp at Dachau before becoming archbishop of Prague, the capital of Czechoslovakia, after World War II. When the communists took over, he refused to pledge loyalty to the atheist regime. He was not jailed but was interned in several locations, a confinement that included complete isolation from the outside world and a loss of privacy.

When he was created a cardinal by Pope Paul VI in 1965, he was allowed to travel to Rome. Yet he was unable to return. The prelate spent the rest of his life in exile, visiting compatriots in Europe and the U.S.

“We are very happy for the news but do not have further information,” the press office of the Czech Bishops’ Conference told CNA. Beran’s family also did not have any more information.

“Anyone can submit a motion to the public prosecutor’s office to correct an injustice,” lawyer Lubomír Müller explained to a press agency.

Müller, who has successfully handled similar cases for persecuted clergy, filed the initial motion in May. He acted upon a formal request from Jan Kratochvil, the director of the Museum of Czech, Slovak, and Ruthenian Exile of the 20th Century in Brno. The request specifically cited Beran’s illegal internment from 1951 to 1965.

Last year, the regional court in Hradec Králové rehabilitated priest Josef Toufar for his illegal arrest and prosecution at the beginning of the communist regime. Toufar was tortured to death, and his beatification process is now underway as well. The museum’s request also noted Müller’s work in rehabilitating Jesuit priest Father František Lízna.

Therefore, “the official ruling that the internment of Josef Beran was illegal may also come,” Jaroslav Šebek, a historian at the Czech Academy of Sciences, told CNA.

Beran also spoke at the Second Vatican Council about religious freedom and proposed a new view of Jan Hus, the rector of Charles University in Prague who was burned at the stake in 1415. The communists in Czechoslovakia tried to portray Hus as a rebel and the “first communist.” However, Beran opted for “a more conciliatory view of this personality of ... European spiritual history so that the views of Archbishop Beran and [the late] Pope John Paul II aligned,” Šebek noted at a recent conference in Rome.

He quoted part of the cardinal’s speech in which he lamented that authorities in the past had at times imposed faith: “Secular power, even if it wants to serve the Catholic Church, or at least pretends to do so, in reality, by such acts, causes a permanent, hidden wound in the nation’s heart. This trauma hindered the progress of spiritual life and it provided cheap material for objections to the enemies of the Church.”

Beran is believed to have been the only Czech prelate buried in St. Peter’s Basilica before his body was moved to the Czech Republic in 2018.

Simon Schwarz, head of the Caritas Vilnius Convicts Consultation Center, talks to university students in Vilnius, Lithuania. / Credit: Caritas Lithuania

Vilnius, Lithuania, Dec 13, 2025 / 08:00 am (CNA).

Caritas Lithuania has launched a new support initiative for individuals struggling with pornography addiction, responding to what staff describe as a marked surge in people seeking help as explicit content becomes increasingly unavoidable online.

The program, offered in Lithuanian, English, and German — both in person and remotely — provides counseling not only for those battling compulsive sexual behaviors but also for spouses and family members affected by them.

Caritas workers report a noticeable rise in referrals, with many parish priests now directing individuals in their care to the program, touching upon the growing need for coordinated pastoral and professional support.

Growing demand for help

Simon Schwarz, head of the Caritas Vilnius Convicts Consultation Center and an addiction counselor, told CNA that the new program grew out of a steady rise in cases. “For the last seven years, people suffering from compulsive sexual behavior disorder [CSBD] have been coming to Caritas for help,” he explained.

The continued stream of cases in 2023 and 2024, he said, made it clear that “we needed to professionalize our work in this area.”

With the support of Caritas Vilnius leadership, Schwarz completed specialized training in treating compulsive sexual behaviors and sex addiction, certification the organization helped to fund. He said the need has grown rapidly in Lithuania, a “highly tech-oriented country” where even young children often have unsupervised internet access and where sexualized content is easily encountered across social media, advertisements, and video sites.

“You don’t even have to seek out pornography to be exposed to it,” he noted, explaining that early exposure significantly increases the risk of developing an unhealthy relationship with sexual content. Yet discussing these struggles remains difficult.

“The paradox is that we live in a highly sexualized society, but we shame anyone who cannot control their sexual behavior,” Schwarz added.

Program details and costs

As the initiative is still growing, Caritas Vilnius is continuing to develop its funding base, and for now, clients contribute to the cost of consultations. The support process begins with a free introductory consultation, during which individuals complete a brief screening for compulsive sexual behavior disorders.

Those unable to afford further sessions are directed to free or low-cost alternatives, including Sexaholics Anonymous groups or online self-help resources. A follow-up session then evaluates the person’s specific situation and sets a tailored plan, first to halt compulsive behaviors and later to address deeper issues such as stress, isolation, or anxiety.

Shifting demographics of clients

Before the initiative was formally launched, for several years those suffering with compulsive sexual behavior disorders had approached Caritas Vilnius for help and they were directed to Schwarz. Most of those early clients were well-educated married men between the ages of 35 and 55, employed in respected professions. But once the initiative became more widespread and local parishes began referring individuals, the profile shifted dramatically.

Today, nearly half of the clients are between 18 and 20 years old, with some already facing severe psychological consequences after years of pornography use beginning in early puberty.

Addressing stigma in Christian communities

A key aim of the initiative is to reduce the stigma surrounding these struggles within Christian communities.

“Research shows that Christians often feel more ashamed of their sexual acting out than nonbelievers, because their struggle carries a significant spiritual weight,” Schwarz explained.

He also challenged the common misconception that pornography use doesn’t affect one’s partner, explaining that many dismiss it as not “real” infidelity since it’s just on a screen. However, the discovery of a spouse’s addiction proves equally devastating.

Kristina Rakutienė, a well-known Lithuanian social activist involved in raising awareness about the harms of pornography, echoed those concerns. She said many people hesitate to publicly engage with educational posts on social media out of fear that others will assume they personally struggle with addiction. She also pointed to a lack of easily accessible information, leaving many unsure where to turn or unaware that support groups exist.

Women also affected

Rakutienė discussed that the issue affects women as well. “When talking face to face, many women tell me they face this struggle too, or that they feel betrayed when their spouses enjoy porn,” she said. She tries to reassure both addicts and spouses who feel wounded that “there is hope,” adding that healing is possible by relying on God’s mercy, which offers not only compassion but also true freedom.

CNA also spoke with Father Kęstutis Dvareckas, a priest at a Caritas rehabilitation center with more than 15 years of experience treating both substance-related and behavioral addictions. He confirmed that, even before the new program was formally established, the center had already seen a growing number of people seeking help for pornography addiction.

In explaining the psychological and spiritual consequences of the problem, he likened it to substance addiction in that victims often require increasingly extreme content to achieve the same stimulation, which can ultimately undermine their ability to form and sustain healthy relationships. This was due to people becoming desensitized and finding real relationships dull and unfulfilling.

Addressing such struggles pastorally, he noted, requires sensitivity rather than moral assessments or outright condemnation. “Only understanding and acceptance allow a person to recognize the extent of their illness and to seek help from God and from others,” he said.

“Effective support,” he added, “depends on close cooperation between priests and clinical professionals, including psychiatrists, psychologists, and addiction counselors.” He also highlighted the Church’s unique role in moving people from the isolation, denial, and self-blame of their addictions to the experience and closeness of God’s love as they overcome their vices.

Remarking on the critical distinction regarding responsibility, he said: “A person is not guilty of becoming ill, but they are guilty and responsible if they do not seek treatment for their illness.”

Children participate in the annual St. Lucy’s Day celebration in Sweden. / Credit: Claudia Gründer, CC BY-SA 3.0, via Wikimedia Commons

CNA Staff, Dec 13, 2025 / 04:00 am (CNA).

St. Lucy’s Day, also known as Lucia Day, is a traditional Swedish celebration filled with children in costumes, elaborate processions, and Swedish treats — all honoring the beloved saint.

St. Lucy, whose feast day is celebrated by the Catholic Church on Dec. 13, was a virgin and martyr from Syracuse, Sicily, born in the year 283. The young woman, whose name means “light,” devoted herself to God and to serving the poor.

Legend has it that when Lucy was taking food and supplies to Christians hiding in the catacombs during the reign of the Roman Emperor Diocletian, in order to bring as much as possible in both hands, she wore a candle-lit wreath on her head to light her way.

That story has inspired a long-standing annual tradition of Swedish candle-lit processions honoring St. Lucy on her feast day. Girls dress in long white robes with red sashes. A young girl selected to be “Lucia” — the Italian name for Lucy — wearing a wreath with lit candles in addition to the white robe, leads the “Luciatåg” procession. She is followed by her handmaidens, who also carry a candle; star boys, who carry stars on sticks and have tall paper cones on their heads; and gingerbread men, who carry lit lanterns.

In previous years, the country held a competition on national television to select a woman to be Lucia in the procession. These days, schools and local churches simply choose a girl to be Lucia by random draw. These processions take place across the country in churches, schools, offices, town halls, care homes, and even restaurants. 

Swedish treats called “Lussekatt,” which are S-shaped saffron buns similar to cinnamon rolls, also make an appearance in this popular custom. Lucia carries a tray filled with these buns and gingerbread cookies. 

The main song people sing is “Sankta Lucia,” which is a Swedish translation of the Neapolitan song “Santa Lucia.” The lyrics highlight the cold, dark winter nights and the light being brought into homes by the saint.

Historically, before reforms to the calendar, the feast of St. Lucy landed on the shortest day of the year on the Julian calendar. This made it the longest night of the year. According to Swedish folklore, “Lucia Night” was a dangerous night when dark spirits would come out in full force. By morning, livestock would need extra feed and people were encouraged to eat seven to nine breakfasts.

In agrarian Sweden, individuals would dress up as Lucia figures and wander from house to house singing songs and scrounging for food. This custom disappeared with urban migration, and the white-dressed Lucia became a more acceptable form of celebration.

The first recorded appearance of the white-dressed Lucia was in a country house in 1764. The custom became a universal Swedish tradition in the 1900s.

This story was first published on Dec. 13, 2023, and has been updated.

Detail of the commemorative painting of the 124 martyrs of Jaén, Spain, beatified in 2025. / Credit: Diocese of Jaén

ACI Prensa Staff, Dec 12, 2025 / 16:03 pm (CNA).

The Diocese of Jaén in Spain will celebrate on Dec. 13 the beatification of 109 priests, 14 laypeople, and one Poor Clare nun martyred during the Spanish Civil War.

With the addition of these 124 new blesseds, the number of 20th-century martyrs in Spain recognized by the Catholic Church rises to 2,254, 11 of whom have been canonized.

The beatification ceremony will be presided over by Cardinal Marcello Semeraro, prefect of the Dicastery for the Causes of Saints, and will take place in Assumption Cathedral in Jaén, where some of the new blesseds spent their last days before being murdered out of hatred for the faith. 

Bishop Sebastián Chico of Jaén in the pastoral letter published on the occasion of the beatification stated that “their blood, far from being sterile, has become a fertile seed that today nourishes the faith of our parishes, communities, families, and confraternities, and impels us to live Christ more deeply so that we, too, may be witnesses of hope in the midst of the world.”

Chico also shared a reflection on the theological meaning of martyrdom, which he summarized as “the victory of love and the fullness of hope.”

The prelate observed that Scripture “teaches us that blood shed for the love of God is a seed of fidelity, eternal life, and hope.”

Regarding the Catholic Church’s teaching on this mystery of self-sacrifice, Chico noted that each martyr “has been a grace from God for the Church and a rich legacy of charity and hope that we must know and preserve.”

He also emphasized that “martyrdom is the supreme testimony of Christian hope,” because it reminds us that “with the eloquence of their own lives, violence, hatred, or death do not have the last word.”

The bishop of Jaén also pointed out that the martyrs “were not heroes, humanly speaking, nor ideological fighters, nor casualties in a war for earthly interests” but rather men and women “marked by weakness and sin, like any of us, but who conquered evil in the last moment of their lives with the sole strength of an unwavering faith in Christ. Their only weapon was love.”

Jaén, the ‘Holy Kingdom’

The Diocese of Jaén is traditionally known as the “Holy Kingdom,” and throughout its history it has been marked by not a few martyrs, from the Roman soldiers Sts. Bonosus and Maximian to St. Potenciana, virgin, the priest St. Amador, and, in the Middle Ages, the bishop St. Peter Pascual.

Along with them, the new blesseds are not the only sons and daughters of the diocese martyred in the 20th century. In addition to a group beatified in Tarragona in 2013, St. Pedro Poveda, founder of the Teresian Institution, stands out: He was murdered in Madrid in 1936.

With the new blesseds, “Jaén sees its name confirmed and enriched: Holy Kingdom. It is not an empty or merely historical title but a profound spiritual truth,” the prelate emphasized.

Of the 124 new blesseds, Chico highlighted three names “as examples of unwavering faith, generous love, and certain hope”: the priest Francisco de Paula Padilla Gutiérrez, who “voluntarily offered to die in place of a father of six children”; the lay doctor Pedro Sandoica y Granados, who “was murdered for publicly confessing his faith, without fear of the consequences, moved by hope in the kingdom of God”; and the widow Obdulia Puchol, a “woman of profound charity who opened her home to transients and the most disadvantaged, and who was shot for her fidelity to Christ, keeping hope alive until her last breath.”

The prelate said he believes the recognition of these martyrs should be considered “as yet another link in the chain of holiness that unites Jaén with the universal Church, from the first Christians to our own day.”

The martyrs, through their lives and their final sacrifice, “are not just a memory of a heroic past but teachers for the present … In this sense, the witness of the martyrs does not belong solely to history; it is a living word that God addresses to the Church and to the society of today.”

Chico emphasized that the martyrs invite us to renew our own hope because they “urge us to live our faith radically, without lukewarmness or compromise”; they teach people “to forgive, always, even in the midst of violence and injustice, following the example of Christ on the cross”; they call the faithful “to be builders of reconciliation and peace”; and they show that “holiness is possible in all vocations.”

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

Official appearance of the exhibition in Vienna from Vienna Künstlerhaus website. / Credit: Vienna Künstlerhaus website

CNA Deutsch, Dec 12, 2025 / 10:11 am (CNA).

On Dec. 8, the solemnity of the Immaculate Conception, a prayer rally against an exhibition called “Du sollst dir ein Bild machen” (“You shall make yourself an image”) took place in front of the Vienna Künstlerhaus Vereinigung, a cultural center for artists.

The prayer rally’s organizers said the show, which includes a crucified frog and a depiction of the Virgin Mary as a transgender woman, is an attack on the Catholic faith.

Organized by the Austrian Society for the Protection of Tradition, Family, and Private Property (TFP), the rosary rally featured participants carrying placards calling for an immediate stop to blasphemy.

Protesters said the exhibition strikes “at the heart of the Catholic faith with abominable depictions, including a crucified green frog mocking Our Lord, a bearded man dressed as the Mother of God holding a child, a naked parody of the Pietà.”

The Austrian TFP also launched an online petition calling for the immediate closure of the exhibition, gathering signatures from Austria and internationally, with support from the American TFP.

Criticism rejected by curator

The management of the Künstlerhaus defended the exhibition against calls for its closure, rejecting criticism and invoking the legal protection of artistic freedom.

Günther Oberhollenzer, artistic director and curator of the exhibition, and Tanja Prušnik, president of the Künstlerhaus Vereinigung, said in the statement on Dec. 2: “We strongly oppose the calls for closure as well as all anti-art statements in this context. In Austria, freedom of art is a constitutionally protected fundamental principle that shapes democratic culture, enables critical social reflection, and is actively supported by the state.”

Oberhollenzer and Prušnik also said the exhibition was not intended to offend religious beliefs.

“We respect that people may feel irritated or even offended by works of art. Whether a work of art is provocative is often in the eye of the beholder. Many visitors, including Christians and high-ranking Catholic clergy, were very impressed by the exhibition, and there were repeated harmonious, profound discussions and conversations on an equal footing.”

Bishop Hermann Glettler of Innsbruck praised the controversial exhibition, calling it “evidence of the endless struggle to somehow do justice to the mystery of God, who has inscribed himself into a wounded world.”

The Austrian prelate explicitely mentioned the “crucified frog” and other pieces on display in Vienna in his statement on Instagram.

Pope Benedict XVI intervened in 2008

Back in 2008, the “crucified frog” caused international controversy when it was exhibited in Bolzano in northern Italy’s South Tyrol region. At that time, Pope Benedict XVI, among others, intervened in the debate.

In a letter to Franz Pahl, president of the South Tyrolean Regional Council, the Bavarian-born pontiff wrote at the time that the work offended the religious sensibilities of many people “who see the cross as a symbol of God’s love and our salvation, which demands recognition and religious veneration.”

Despite these words from the pope, the museum decided at the time to keep the exhibit, which is now on display again in Vienna.

This story was first published by CNA Deutsch, CNA’s German-language news partner, and has been translated for and adapted by CNA.

Sister Lucia, visionary of Our Lady of Fatima in Portugal. / Credit: Fatima Shrine

ACI Prensa Staff, Dec 10, 2025 / 16:22 pm (CNA).

Today, Dec. 10, marks the 100th anniversary of the apparitions of the Virgin Mary to Sister Lucia of Fatima in Pontevedra province in Spain, where the devotion of the Five First Saturdays of the month was revealed.

After the apparitions of the Angel of Portugal in 1916, the apparitions of the Virgin Mary to three shepherd children — Francisco, Jacinta, and Lucia — occurred in Fatima the following year.

After the deaths of her two cousins in 1919 and 1920, Lucia was placed under the protection of the bishop of Leiria, who sent her incognito to study at a school run by the Dorothean Sisters in Porto, Portugal, under the pseudonym of Dolores.

When she turned 18, she expressed the desire to enter the Discalced Carmelite order, but the Dorothean Sisters persuaded her to go to their novitiate located in Tuy, a town in Spain's Galicia region north of Portugal.

Since her identity could not be revealed, the sisters were unable to certify the studies required for her to enter the novitiate, so they sent her to Pontevedra to perform manual labor at the Dorothean Sisters' house there.

The Virgin Mary asks her to reveal the devotion of the First Saturdays

Feeling discouraged by the situation, and thinking that becoming a Carmelite nun was increasingly a distant possibility, on Dec. 10, 1925, Lucia’s cell was illuminated with a supernatural light.

"Our Lady, as if wanting to instill courage in me, gently placed her motherly hand on my right shoulder, showing me at the same time Her Immaculate Heart, which she held in her other hand, surrounded by thorns," the visionary later wrote.

At that moment, the Child Jesus, who was also present, addressed her, saying, "Have compassion on the Heart of your Most Holy Mother, covered with thorns with which ungrateful men pierce it at every moment, and there is no one to make an act of reparation to remove them." 

The Virgin Mary then asked Lucia to reveal the devotion of the Five First Saturdays, about which she had already spoken to her, along with Jacinta and Francisco, eight years earlier in Fatima:

“I promise to assist at the hour of death, with the graces necessary for salvation, all those who, on the first Saturday of five consecutive months, shall confess, receive Holy Communion, recite five decades of the rosary, and keep me company for 15 minutes while meditating on the 15 mysteries of the rosary, with the intention of making reparation to me.”

‘And have you revealed to the world what the Heavenly Mother has asked you?’

Five days later, on Dec. 15, 1925, according to the testimony of Lucia, who eventually became a Carmelite in 1949, while performing her assigned duties, she encountered a boy to whom she wanted to teach the Hail Mary and urged him to go to a chapel to recite a short prayer.

Several weeks passed and in February 1926, Sister Lucia said she met the boy again and asked him if he had prayed to the Virgin Mary as she had suggested. The boy turned to her and said, "And have you revealed to the world what the Heavenly Mother has asked you?”

At that moment, the boy transformed "into a resplendent child," with whom Sister Lucia continued to speak. The little boy insisted that she spread devotion to the First Saturdays because "many souls begin, but few persevere to the very end, and those who persevere do it to receive the graces promised.”

“The souls who make the five First Saturdays with fervor and to make reparation to the Heart of your Heavenly Mother, please me more than those who make fifteen, but are lukewarm and indifferent,” said the child, who confirmed that confession did not have to be immediate, provided that Communion was received in a state of grace and with the intention of making reparation.

All these events were recounted by Sister Lucia in 1927, after she went to the tabernacle on Dec. 17 to ask how to reveal this devotion if it was part of the secret communicated at Fatima.

Sister Lucia said that Jesus told her unequivocally: "My daughter, write what they ask of you; and everything that the Blessed Virgin revealed in the apparition in which she spoke of this devotion, write that down as well. As for the rest of the secret, continue to keep silent."

Sister Lucia’s time in Spain

Sister Lucia resided in Spain from 1925 to 1946. During her stay in the country, she wrote her memoirs. When the Second Republic was proclaimed in 1931, and given its anti-religious character, dressed in civilian clothes she took refuge in Rianxo, a port town also in Galicia, at the home of the sister of the superior of the Dorothean Sisters in Tuy.

She also spent a month on the island of La Toja, located off the coast, where she was advised to go because she was ill. In 1945, she traveled to Santiago de Compostela for the Holy Year.

Popular devotion

The Virgin Mary's apparitions to Sister Lucia in Pontevedra have not received official recognition from the Vatican. However, like other phenomena of the same nature, they sparked popular devotion from their very beginnings.

In the 1930s, but especially in the 1940s, after the Spanish Civil War, devotional acts and pilgrimages to the site of the apparitions multiplied, and in the following decades, associations and parish projects were established.

In the last third of the 20th century, the place became known as the Shrine of the Apparitions, yet at the beginning of the 21st century it was in danger of ruin, to the point that the Spanish Bishops’ Conference acquired the site in 2021 from the World Apostolate of Fatima association in Spain and began restoration work.

Holy Year in Pontevedra

To mark this centenary, the Holy See has granted the celebration of a jubilee year with the theme "Mary kept all these things in her heart," taken from the Gospel according to St. Luke.

The Apostolic Penitentiary has granted the apostolic blessing and a plenary indulgence, under the usual conditions, to pilgrims who visit the Shrine of the Apparitions in Pontevedra until Dec. 10, 2026.

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

The flag of the European Union. / Credit: U. J. Alexander/Shutterstock

ACI Prensa Staff, Dec 10, 2025 / 12:35 pm (CNA).

The Commission of the Bishops’ Conferences of the European Union (COMECE) has expressed concern about a recent ruling by the Court of Justice of the European Union, which obliges all member states to recognize so-called "homosexual marriages" legally performed in another country.

In a Dec. 9 statement, the president of COMECE, Bishop Mariano Crociata, warned that the ruling could have an impact on the legal sovereignty of each nation, since the recognition of these unions is mandatory even if they are not valid under a country’s own legal system.

The ruling concerns a same-sex Polish couple who “married” in Germany in 2018. Upon returning to Poland, the authorities refused to record their union in the civil registry. The European court has deemed this refusal contrary to EU law, meaning that all member states are now obligated to recognize the rights stemming from this bond.

Union between a man and a woman

On behalf of the Church in Europe, Crociata referred to the Church's anthropological vision, "founded on natural law," and reiterated that marriage is a "union between a man and a woman."

In this context, the Italian prelate pointed out that the ruling restricts the rights of each nation, especially those in which "the definition of marriage is part of their national identity." In his opinion, the ruling could generate "pressure to amend national family law" and also increase "legal uncertainty."

Currently, almost half of the European Union countries have not legalized same-sex unions: Poland, Bulgaria, Cyprus, Slovakia, Hungary, Italy, Latvia, Lithuania, the Czech Republic, and Romania.

In this regard, the bishops emphasized the need for "a prudent and cautious approach" to family law with cross-border implications and urges avoiding "undue influence" on national legal systems in Europe.

Surrogacy could be a consequence of the ruling

Crociata also cited Article 9 of the EU Charter of Fundamental Rights, which states that "The right to marry and the right to found a family shall be guaranteed in accordance with the national laws governing the exercise of these rights."

Consequently, the European bishops warned that the approach adopted in this ruling could lead to “negative developments in other sensitive areas,” such as surrogacy.

They therefore expressed their concern about “the current challenging situation in the EU and the polarization present in our societies,” warning that such rulings “can give rise to anti-European [Union] sentiments in member states and can be easily instrumentalized in this sense.”

 This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

Entrance to the building of the Polish Constitutional Tribunal / Credit: Adrian Grycuk / Wikimedia (CC BY-SA 3.0 pl)

EWTN News, Dec 10, 2025 / 10:00 am (CNA).

Poland's Constitutional Tribunal unanimously ruled Dec. 3 that the Communist Party of Poland (KPP), founded in 2002, is incompatible with the nation's 1997 constitution, citing papal encyclicals condemning communism as it effectively banned the organization and ordered its removal from the national register of political parties.

The court said the party's program embraces ideological principles and methods associated with totalitarian communist regimes, which the Polish Constitution explicitly prohibits.

"There is no place in the Polish legal system for a party that glorifies criminals and communist regimes responsible for the deaths of millions of human beings, including our compatriots," said Judge Krystyna Pawłowicz as she presented the tribunal's reasoning. "There is also no place for the use of symbols that clearly refer to the criminal ideology of communism."

Article 13 and the constitutional ban on totalitarian ideologies

In its ruling, the tribunal pointed to Article 13 of the Polish Constitution, which forbids political parties or organizations whose programs reference totalitarian methods and practices, including those associated with Nazism, fascism, or communism. The constitution also prohibits groups that promote racial or national hatred, encourage violence to seize political power, or operate with secret structures or undisclosed membership.

After reviewing the party's documents, ideology, and activities, the court concluded that the KPP's stated goals aligned with communist totalitarianism and therefore violated Article 13.

The decision comes almost five years after Poland's former justice minister and prosecutor general, Zbigniew Ziobro, submitted a request to the tribunal to have the KPP outlawed. Last month, Polish President Karol Nawrocki also filed his own application.

Historical claims and the Church's teachings on communism

The KPP identifies itself as the ideological heir to several earlier communist movements in Polish history, including the original Communist Party of Poland (1918–1938) and its precursor, the Social Democracy of the Kingdom of Poland and Lithuania (1893–1918). It also claims continuity with the postwar Polish Workers' Party (1942–1948) and the Polish United Workers' Party, which governed the country during the communist era from 1948 until 1990.

In its written justification, the tribunal took the unusual step of referencing Catholic social teaching, citing passages from two papal encyclicals condemning communism.

The judges referenced Pope Pius XI's 1931 encyclical Quadragesimo Anno, which condemned communism's reliance on class struggle, abolition of private property, and its record of "cruelty and inhumanity" across Eastern Europe and Asia. They also cited Pope Pius XI's later encyclical Divini Redemptoris (1937), which warned that communist movements sought to inflame class antagonisms and justify violence against perceived opponents in the name of "progress."

The tribunal used these texts to illustrate what it described as the inherently totalitarian nature of the ideology underlying the party's program. It also served as historical evidence of communism's documented practices and global impact, well understood by the framers of Poland's post-communist constitution.

Party to be removed from register

The judges concluded that the KPP's activities violated constitutional prohibitions on organizations referencing totalitarian methods, ordering the party's removal from the national register and effectively dissolving it.

During the hearing, the chairwoman of the KPP's national executive committee, Beata Karoń, argued that, while her party has "a certain vision of what it wants," if the proposals are unattractive, the party simply won't gain support in elections.

The ruling reflects the broader challenge faced by countries once under Soviet domination, which continue to reckon with the political and cultural wounds of communist rule while working to rebuild their institutions and identity in a post-totalitarian era.