Ss. Cyril and Methodius Ukrainian Catholic Church

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Washington, D.C. Newsroom, Nov 14, 2025 / 12:04 pm (CNA).

While the Vatican issued new guidance that encourages limits on the use of certain Marian titles out of a concern that they may overstate the Blessed Mother’s role in redemption and mediation, the intra-Catholic debate on the subject has continued.

Cardinal Víctor Manuel Fernández, prefect for the Dicastery for the Doctrine of the Faith (DDF), issued a doctrinal note with the formal approval of Pope Leo XIV that reaffirms Mary’s “unique cooperation” in God’s plan for salvation but expresses worry about two titles sometimes employed to communicate her role: Mary as Co-Redemptrix/Co-Redeemer and Mary as Mediatrix/Mediator.

According to the doctrinal note, using the title “Co-Redemptrix” to explain Mary’s role “would not be appropriate.” The document’s language for the title “Mediatrix” was less harsh but says “if misunderstood, it could easily obscure or even contradict” Mary’s role in mediation.

The beginning of the document lays out a biblical foundation of Mary’s cooperation in salvation, beginning with her “yes” to the archangel Gabriel at the Annunciation through to her presence at the Passion and standing before Jesus Christ at the foot of the cross.

It explains Mary is not just “a passive instrument in the hands of God” but is “freely cooperating in the work of human salvation through faith and obedience,” citing Lumen Gentium, the dogmatic constitution on the Church issued by the Second Vatican Council in 1964. This cooperation extends “throughout the life of the Church.”

Mary’s cooperation, however, should never be misconstrued to mitigate “Christ’s sole mediation … in the work of salvation” or suggest Mary’s role is equal to his, according to the doctrinal note. Due to the need of “explaining Mary’s subordinate role to Christ” when “Co-Redemptrix” is used, the doctrinal note asks Catholics to not use it at all.

“When an expression requires many, repeated explanations to prevent it from straying from a correct meaning, it does not serve the faith of the people of God and becomes unhelpful,” the note adds.

The document further explains Mary’s subordinate mediator role but adds “special prudence is required when applying the term ‘Mediatrix’ to Mary.”

It adds: “We cannot talk of any other mediation in grace apart from that of the incarnate Son of God.” It warned of “a tendency to broaden the scope of Mary’s cooperation through this title” and asked Catholics to “specify the range of its value as well as its limits.”

Tom Nash, a staff apologist for Catholic Answers, told CNA that the document helps to clearly explain Mary’s unique subordinate role by avoiding titles that “blur proper doctrinal distinctions between the Blessed Mother and her Divine Son” in some cases.

“The DDF doctrinal note helps proclaim clearly Our Lord Jesus Christ and his Gospel anew to a new generation, while also reaffirming his Blessed Mother as the Mother of God, our spiritual mother, and thus our great intercessor,” he said.

Nash said he expects to see “a shift away from using these Marian titles” from theologians. He said those inclined to use those titles will likely “make efforts to provide explanatory disclaimers if they do use them on occasion, as a means to preempt any doctrinal confusion.”

Frustration among some scholars

Not every Catholic academic has received the doctrinal note warmly, due to the long-standing historical use of both titles and an effort by some of the faithful for the Church to declare a fifth Marian dogma about Mary’s role in redemption and mediation.

Nash said he believes that effort “has been short-circuited” as a consequence of the doctrinal note.

Mark Miravalle, a theologian at Franciscan University and proponent of a declaration of a fifth Marian dogma, questioned the rationale of abandoning a title because it “has to be explained,” telling CNA that many teachings of the Church need deep explanations, including the Trinity, papal infallibility, transubstantiation, and currently defined Marian dogmas.

“I think that kind of begs the question of the Immaculate Conception and the [title] ‘Mother of God,’ which has to be repeatedly explained,” he said.

Miravalle said the doctrinal note has “understandably caused a lot of confusion” because “so many popes, saints, [and] mystics … have used the titles.” The document does note that St. John Paul II did use the term “Co-Redemptrix” but that Pope Francis was opposed to it, as was Pope Benedict XVI when he was still a cardinal.

Laurie Olsen, the author of the 2024 book “Mary & the Church at Vatican II,” also expressed reservations about the doctrinal note and emphasized that the title “Mediatrix” was included in the Second Vatican Council’s Lumen Gentium.

She told CNA the council fathers had an “in-depth theological discussion about the term” and its inclusion in the document was very intentional, despite a coordinated campaign to have it taken out.

Of the council fathers who expressed a clear opinion on the title “Mediatrix,” she said 87 opinions were submitted by 678 council fathers supporting it and 45 opinions were submitted by 540 council fathers opposing it, showing “a clear majority favors the term.” Additionally, she said 275 requested the language about Mary’s mediation be made stronger, which is “the single most requested change.”

Though “Co-Redemptrix” is not used in the council, Olsen said “mediation is the overall umbrella,” which includes “Mary’s role in the objective redemption.”

Both terms, Olsen said, respect the fact that Mary “is always subordinate to Christ,” which was always the understanding when they were employed. She said: “It is only because Christ is our redeemer that Mary is playing a part in his work.”

She does not think this will prevent theological discussions about the subject but rather said the doctrinal note “gives us an opportunity to continue to explore and clarify what we mean when we talk about Mary’s role in the redemption.”

Miravalle said he thinks the doctrinal note will likely “galvanize the movement” for declaring a fifth Marian dogma. He said the comment about the titles does not shut down any theological discussion about Mary’s unique cooperation in redemption and said the doctrines themselves are more important than the titles.

“I would hope that [this] would not be considered a final word,” he said. “Final words are usually reserved for dogmatic statements, which I think would be wonderful.”

French press reports on the jihadist terror attacks the night of Nov. 13, 2015. / Credit: BalkansCat/Shutterstock

ACI Prensa Staff, Nov 14, 2025 / 11:34 am (CNA).

Ten years ago on Nov. 13, armed jihadists stormed the Bataclan concert hall in Paris and elsewhere in the city, murdering over a hundred innocent people.

Suicide bombers also attacked people near France’s national stadium while other jihadists opened fire on restaurants and cafe terraces packed with people, leaving 130 dead and nearly 400 wounded.

On the 10th anniversary of the attack, the archbishop of Paris, Laurent Ulrich, recalled the shock people experienced on Nov. 13, 2015, “in the face of the most gratuitous, the most blind violence,” and especially “in the face of the intensity of the evil.”

The French prelate delivered a message filled with hope to the Parisians who witnessed that “long night of anguish.”

“Our faith also leads us not to forget how, in the midst of this darkness, brightly shone that night, glimmers of brotherhood, love, mutual aid, and hope,” he said.

Faced with the abyss into which violence “had resolved to plunge us,” Ulrich continued, “these simple and courageous gestures, gestures of compassion and kindness, were the most solid of bulwarks.”

“We Christians believe that God was truly present that night: in the promptness of the medical personnel, in the selflessness of the police, in the spontaneous outpouring of humanity from so many Parisians,” he affirmed.

The archbishop expressed his closeness and tireless prayers for those who died and their loved ones, as well as for those who survived and are still “wounded, scarred, and bruised” to the point that life itself has become “a very heavy burden to bear.”

Many survivors witnessed harrowing scenes whose consequences they still bear. Two of them took their own lives shortly after the attacks.

Ulrich said in his message that the bells of all the churches in Paris would ring that evening “to invite us to unite, all together, in this same prayer” for the city and for the country.

He invited the faithful to participate in Masses and vigils for those affected and encouraged citizens to light a candle and place it in their windows.

“Having died and risen again, Christ walks through the night for us, walks through the night with us. May he grant us to be ever more faithful witnesses of his hope, his love, and his peace to those who suffer around us, brothers and sisters on the journey,” the archbishop concluded.

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

Father Stephen Gutgsell. / Credit: Archdiocese of Omaha

CNA Staff, Nov 14, 2025 / 11:04 am (CNA).

An Iowa man will spend the rest of his life behind bars after he pleaded guilty in October to stabbing a Nebraska priest to death in 2023. 

Kierre Williams last month pleaded guilty to the assault that claimed the life of Father Stephen Gutgsell. Williams broke into the rectory of St. John the Baptist Parish in Fort Calhoun on Dec. 10, 2023, and stabbed Gutgsell, who later died of his injuries at a hospital. 

Williams himself was arrested shortly thereafter. He originally argued that he was not guilty of the murder by reason of insanity before changing his plea to guilty last month. 

Washington County Chief Deputy Attorney Erik Petersen said in court this week that the murder “shattered the innocence” of the small town of Fort Calhoun.

“I’m hoping this court’s sentence will bring some peace to the citizens” of the town, he said, according to local media reports.

Gutgsell’s sister Therese Hupf, meanwhile, said in court that his family “cannot, even today, fully grasp his absence.” 

“He was stolen from his family and his parish family, who are hurting beyond words,” she said. 

Gutgsell’s funeral was held at St. Cecilia Cathedral in Omaha followed by his burial at nearby Calvary Cemetery. He was 65 years old at the time of his death. 

The priest grew up in Omaha and attended the College of St. Thomas — now the University of St. Thomas — and St. Paul Seminary in Minnesota. He was ordained in 1984. In addition to his priestly ministries he taught adult education including Bible study, sacramental preparation, and Church history.

Archbishop Bernard Bober, chair of the Conference of Slovak Bishops. / Credit: Bohumil Petrik/EWTN News

EWTN News, Nov 14, 2025 / 09:18 am (CNA).

Slovakia’s Catholic bishops will lead an unprecedented Day of Repentance on Sunday, asking forgiveness for the Church’s historical failures in a public act of contrition as the country marks the 36th anniversary of the Velvet Revolution that ended communist rule.

The Day of Repentance on Nov. 16 will acknowledge failures “in relation to God, each other, and society at large,” the Conference of Bishops of Slovakia (KBS) announced as the Church marks the Jubilee Year of Hope.

“We hope to renew respect, solidarity, and peace in our society, which we so desperately need,” Archbishop Bernard Bober, president of the KBS, said. Other Christian denominations are joining in, which may “bring reconciliation and strengthen unity among Christians,” he added.

“We need to release accumulated frustrations and disappointments — perhaps from politics, previous regimes, or family and regional wounds,” Bishop František Trstenský of Spiš underlined.

The bishop said this form of public apology is not an erasure of memory but a healing gesture that represents “a shift in mindset from I have a right to I want to serve,” which he called “a real revolution.”

The Day of Repentance is “neither a political gesture nor a public appeal, but a spiritual act,” Trstenský explained.

Among the failures of members of the Church, the bishops’ conference included divisions among churches, silence in moments when it was necessary to speak up, and offenses against minorities such as Jews or Roma. Moreover, the episcopate’s mea culpa includes “collaboration with unjust regimes and ideologies, the lack of love and pastoral care for those who have not found acceptance in the Church.”

Some observers warn of rising polarization, a lack of social cohesion, and declining trust in institutions in Slovakia.

Ivan Eľko, general bishop of the Evangelical Church of the Augsburg Confession, admitted that “more than moralizing others out there, it is needed to carry out a sincere act of repentance, reconciliation, and mutual blessing” within churches and religious communities.

The date of the event is highly symbolic. It is the eve of the Day of the Fight for Freedom and Democracy. On Nov. 17, 1989, mass protests in Czechoslovakia led to the fall of communism — remembered as the Velvet Revolution. While it used to be a public holiday in Slovakia, the current government has reclassified it as a working day.

More than 200 guests have accepted the invitation to the Day of Repentance, including representatives of state institutions, churches, academia, and several prominent figures from the social and cultural spheres, the KBS press office confirmed to CNA.

The week leading up to the event is marked by spiritual preparation with minor days of repentance, culminating on Sunday. The jubilee gathering will take place in a former parliamentary building in Bratislava, the nation’s capital. Public service television and Catholic media outlets will livestream the event.

Representatives of the Roman Curia and the German bishops’ conference meet to discuss the proposed Synodal Conference statute at the Vatican on Wednesday, Nov. 12, 2025. / Credit: Deutsche Bischofskonferenz/Kopp

EWTN News, Nov 13, 2025 / 09:00 am (CNA).

Representatives of the Roman Curia and the German bishops’ conference met on Wednesday to continue discussions on the proposed statute of a “synodal conference” for the Church in Germany, marking the fourth such dialogue since talks began in 2022.

The meeting, held in Rome on Nov. 12, took place in what a joint press statement described as an “honest, open, and constructive atmosphere,” with both sides discussing various aspects of the planned synodal body’s character, composition, and competencies.

No further details of the encounter were shared. 

The proposed conference concept represents the latest iteration of plans to establish a permanent body in Germany in the wake of the controversial Synodal Way, following repeated interventions by Pope Francis and the Vatican.

The now-proposed German “synodal conference” was previously touted as a permanent synodal council, but both the name and statutes were changed last year following discussions in Rome that led to assurances both sides wanted to “change the name and various aspects of the previous draft” for the body. 

Both sides also announced last year that the synodal council would not be “above or equal to the bishops’ conference.”

The meeting on Wednesday continued the series of encounters that previously took place in July 2023, March 2024, and June 2024.

Bavarian bishop as ‘guest’

Vatican representatives on Wednesday included Cardinal Pietro Parolin, secretary of state; Cardinal Víctor Manuel Fernández, prefect of the Dicastery for the Doctrine of the Faith; Cardinal Kurt Koch, prefect of the Dicastery for Promoting Christian Unity; and Cardinal Arthur Roche, prefect of the Dicastery for Divine Worship and the Discipline of the Sacraments.

The German delegation was led by Bishop Georg Bätzing of Limburg, president of the German bishops’ conference, along with Bishop Helmut Dieser of Aachen, Auxiliary Bishop Ansgar Puff of Cologne, and Bishop Stefan Oster of Passau, who participated as a guest. 

Oster’s presence as “guest” is particularly noteworthy, as the Bavarian prelate has been an outspoken critic of the German Synodal Way and has distanced himself from the controversial plans.

St. Nicholas Church in Prague, capital of the Czech Republic. / Credit: Kirill Neiezhmakov/Shutterstock

ACI Prensa Staff, Nov 12, 2025 / 12:15 pm (CNA).

The Czech Republic, known for its historical heritage, fairytale castles, and medieval architecture, is considered the most atheist country in Europe.

Evangelization in this land — which still bears the scars of a past marked by communism and division — is a constant challenge but not an impossible goal. Czech missionaries say they perceive “miraculous touches of God’s presence” in a society increasingly thirsting for love and truth. 

Approximately 80% of the Czech Republic’s more than 10.5 million inhabitants claim to have no religious affiliation. Although about a third of the population say they believe in God — in many cases without being linked to a specific denomination — only 9.4% identify as Catholic.

Nearly a quarter of Czechs declare themselves atheist, according to the 2017 Pew Survey on European Values, making the country one of the most secularized on the continent. Comparing census results since 1991 reveals a clear decline in church membership and an increase in personal belief in God without institutional affiliation.

‘Miraculous touches of God’s presence’

Brother Šimon Růžička, OFM, who is in charge of the Franciscan urban missions in the country, explained to ACI Prensa, CNA’s Spanish-language news partner, that the missionaries experience “miraculous touches of God’s presence,” reflected in a “deep thirst for love and, therefore, for God.”

“We also perceive how God touches people’s hearts, sometimes even long before they meet one of our missionaries,” he added.

For Father Daniel Vícha, vicar for pastoral care of the Diocese of Ostrava-Opava, evangelizing those who “know nothing about the faith” is not “so difficult” since, he noted, matters of faith “are usually a surprise” to them.

“The majority of the population declares themselves atheist, but at the same time, 70% say they believe in ‘something,’ and that is precisely where we must begin,” he said.

The priest told ACI Prensa that he encounters greater difficulties evangelizing those who have some notion of Christianity, for example, “because of history classes or reports about abuse” and that they “are usually more unreceptive.” 

Růžička agreed with this statement and emphasized that it is more difficult “to be a prophet in your own home” and in the daily mission, in parishes, and among friends or family.

Atheism, a consequence of deep historical roots

The low number of Catholics in the country is due to several reasons. At the beginning of the 15th century, Protestant reformer Jan Hus — and the subsequent repression of his followers, the Hussites, by the Austro-Hungarian Empire — the Catholic Church has been associated in the collective memory with foreign power and imposition. 

Furthermore, the aftermath of 40 years of communist persecution following World War II left “deep wounds in the local Church” that have not yet fully healed, according to the pontifical foundation Aid to the Church in Need (ACN).

After the fall of communism, there was a brief religious resurgence, though more as a political reaction than a genuine conversion. Since then, religious affiliation has continued to decline, and faith in the Czech Republic today is characterized by individual spirituality without strong institutional ties.

Vícha explained that communism has played a significant role but “simply completed something” that was already deeply ingrained in Czech society. 

“Four centuries of the nation being part of the Catholic Austrian monarchy fostered a negative predisposition toward faith,” he said.

Because of its strong sense of national identity, the priest explained, the Czech nation distanced itself from Catholicism, which was represented by the Austrian government.

“With such a varied history, it’s not surprising that Catholics make up less than 10% of the population. However, I see it as a miracle that the Church of Christ is a truly living organism, independent of worldly powers and human errors and failures, often including our own,” Růžička added.

The faith of the Czech people

Vicha emphasized that Czechs “are skeptical by nature” and that “before accepting something as their own, they need to reflect for themselves.” 

This, according to the priest, is due to their location in central Europe, where “various schools of thought have alternated and the nation has had to think for itself about what is truly right. If a Czech person accepts a faith, it very often needs to be rationally justified,” he said.

The vicar for pastoral care underscored that believers “are no longer burdened by fear, as was the case during the communist era. If their faith is authentic, they are not ashamed of it and can talk about it with their peers.” 

Conversely, if it is merely “a dead tradition” — as often happens in more religious areas — they prefer to abandon their faith “because it offers them nothing. They are very sensitive to any form of clericalism, superiority, or dogmatism,” Vícha said.

Růžička pointed out that young people receive the faith from their elders “with openness and new creativity,” and although they are sometimes “immersed in a sea of ​​confusion and uncertainty,” he assured that “they are not satisfied with mere words, but seek and yearn for a true relationship with God.”

Challenges in the face of atheism

Vícha noted that although the Catholic Church is a minority in the country, it represents the strongest community in the religious sphere. “Due to historical experience, people do not seek faith within Christianity. For this reason, it is necessary for the Church to strive, above all, to be credible.”

For his part, Růžička identified the Church’s image in the world, which sometimes shows “a divided Church, worn down by material concerns,” as one of the main challenges.

Consequently, he said that a “living and spiritual Church” is necessary, one that loves the sinner but does not tolerate sin. A Church that does not judge but encourages and shows the way through its life and works. “That Church exists in our country, and I eagerly hope that it will grow and bear fruit.”

Increase in baptisms

Some 300,000 people regularly attend Sunday Mass, which is equivalent to a third of those who identify as Catholic. Last year, nearly 15,000 baptisms were administered (more than 12% of births), and adult baptisms reached 7%, the highest percentage since 1993.

Vícha confirmed that the Church is witnessing “an increase in the number of adults requesting baptism. But more and more believers are also dying due to old age. Therefore, the total number continues to decline, even though the number of catechumens is growing.”

Růžička noted with hope that in recent years “the number of people for whom this world without God has lost its meaning and who yearn for God has indeed increased. It depends on us if we know how to respond to that desire.” 

For this reason, he “sincerely believes that in the future it will not be a matter of quantity but of quality.”

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

null / Credit: LookerStudio/Shutterstock

ACI Prensa Staff, Nov 12, 2025 / 06:00 am (CNA).

Ana Lazcano, director of the University Institute of Artificial Intelligence (AI) at Francisco de Vitoria University in Spain, warned that AI is not an all-powerful deity and it is necessary to “lay the foundations of critical thinking” about the technology.

In a conversation with ACI Prensa, CNA’s Spanish-language news partner, Lazcano explained that the recently created institute she directs seeks to provide a unified vision of AI: “It is a discipline that has arrived like a tsunami, an interdisciplinary science that is sweeping us all away in every area, and we need a unified approach; we need to build strength together.”

For Lazcano, who also directs the university’s master’s programs in business analytics, artificial intelligence and machine learning, and generative AI for business, this unified vision is “very necessary, because many ethical questions are also involved. How are we using AI? What is the objective? To replace us, to complement us? The more aligned the vision is with the university’s mission, the greater the benefit we will be able to obtain.”

The new University Institute of Artificial Intelligence is integrated into the university both organizationally and through the multidisciplinary nature of its collaborators: philosophers, anthropologists, educators, engineers, psychologists, and others.

“There are representatives from all faculties and departments of the university, allowing each to have their perspective from their field, share it, and find those common points,” Lazcano explained.

The proposed approach to AI from a specifically Catholic perspective, she affirmed, is the one of Pope Leo XIV: “Not to be afraid of it, to understand it, to approach it with great caution.”

This caution refers to the fact that “we cannot attribute qualities and properties to it that it does not possess: Artificial intelligence is not all-powerful. If we put this technology in its proper place — and what we are doing is prioritizing human knowledge, human wisdom, and above all, what makes us different from it — that is when we can make the most of it.”

“The moment we treat artificial intelligence as a deity, we are mistaken; it is far from that, it is a complement,” she emphasized.

Contribution to the common good

The new institute aims to base its activities on four pillars: training, research, technology transfer and application, and dissemination in order to contribute to the common good.

Lazcano shared that the institute hopes to provide society with “well-trained and prepared students,” not only in technical aspects, but above all, “for the ethical challenges posed by” AI as well as the knowledge generated through research and its practical application.

Regarding dissemination, Lazcano pointed out that “it is necessary to lay the foundations for critical thinking. There is a lot of talk about artificial intelligence, and unfortunately, because there are a lot of voices, there is a lot of noise. We want what we generate to truly contribute; to be quality content that is useful to people.”

Impact on the university world

Artificial intelligence has also impacted the university sphere, Lazcano said, posing a significant challenge to “how we teach, learn, and assess.” 

She said the university should provide technology training and services to professors, students, and researchers because “when you know the tools at your disposal, you are able to apply them more effectively.”

However, “there is resistance to change,” she acknowledged, so the school hopes to implement “a technological support model in which we explain that this is a small but significant revolution; that we have to ride the wave and, above all, take advantage of its capabilities, rather than fearing it or having a negative view.”

One of the biggest challenges is that AI “is opening a spectacular technological gap between teachers and students” in which students are more advanced. “Written work no longer makes much sense. I can no longer tell if a student has done a piece of work or not,” pointed out the expert, who, nevertheless, has a hopeful outlook on the matter.

“I like to think that this is bringing us back to an original concept of university, to debate, to conversation; to putting the student at the center and supporting him in that learning process,” she said. “It’s going to completely change the rules of education, but I think for the better. Once we’ve stabilized a bit, we’ll be able to return to those fundamental subjects and make critical thinking fashionable again, rather than artificial intelligence.”

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

Cardinal Gerhard Müller. / Credit: La Sacristía de la Vendée

Madrid, Spain, Nov 11, 2025 / 08:00 am (CNA).

Cardinal Gerhard Müller, prefect emeritus of the Congregation for the Doctrine of the Faith, called for overcoming ideological divisions within the Catholic Church in a Spanish-language interview on the “Sacristy of the Vendé” YouTube channel in which he reflects on the “instrumentalization” of abuse cases.

Held last July, the interview was released this week after the coordinator of the priests’ YouTube discussion group, Father Francisco José Delgado, was acquitted of charges of “inciting hatred” against the Holy See, interfering in the Vatican’s investigation into the Sodality of Christian Life, and damaging the “good reputation” of layman José Enrique Escardó, one of the main proponents of the case against that apostolate.

Müller stated that, since its inception, the Catholic Church has experienced divisions “because of these false doctrines, heresies, or pagan ideologies” and thus proposed that “everyone has to be aware that one is following Jesus Christ and not ideologies.”

For the cardinal, within the Catholic Church it is not possible to define oneself as conservative, traditionalist, or progressive: “We must overcome these divisions that stem from the French Revolution, from the Jacobins. In the Parliament of that time, these right-wing and left-wing groups existed, but these are political and ideological concepts, not Christian ones.”

“We form one unity in Jesus Christ, one Christ, the head of the Church, and we are members of one body, one Lord, one God, one baptism, and one Eucharist. The sacraments are valid for everyone, and we are united in love, faith, and hope. This is the definition of the Church, not of an ideology or an NGO [nongovernmental organization].”

The exploitation of abuse cases

The prelate also addressed the issue of canonical processes stemming from accusations of sexual abuse and their exploitation both within and outside the Church. After acknowledging that victims “have every right to demand justice,” he stated that “justice cannot be demanded or achieved at the expense of the innocent.” To convict a person, he argued, “we need the certainty that he is guilty and also had a proper trial.”

“Alongside these real cases, we also have quite a few false accusations,” especially against deceased priests, noting that “some enemies of the Church exploit scandals, or non-scandals, when it comes to innocent people falsely accused, in order to damage the image of the Catholic priest.”

Faced with sweeping investigations into the entire Catholic Church, the cardinal advocated for examining individual cases “not indiscriminately against a group,” since, in his view, “this is also totalitarian thinking.”

In this regard, he added that the crime of abuse “has its cause in the morality or immorality of a person, not in the divine grace” of the sacrament of holy orders, in the case of priests. Otherwise, he pointed out, it would have to be said that “Jesus Christ is responsible for Judas’ betrayal.”

Delgado’s conversation with Müller also turned to the reality of martyrdom in 20th-century Spain and the Valley of the Fallen as a monument of reconciliation that the current Spanish government wants to redefine.

The Valley of the Fallen is a massive complex about 30 miles from Madrid inaugurated in 1959 and dedicated to the memory of those killed on both sides of the 1936–1939 Spanish Civil War. Among those buried there are a number of blesseds and servants of God martyred for the faith. During the war, the leftist side martyred thousands of clerics, religious, and laity. Some have been canonized and quite a few have been beatified.

The Valley of the Fallen was intended to be a place of national reconciliation and includes a basilica and monastery. However, as it was built by order of dictator Gen. Francisco Franco, whose right-wing Nationalist side won the conflict, the current leftist government led by the Spanish Socialist Workers Party considers it to be in some way a monument to the Franco regime and wants to “resignify” it for other purposes.

For the cardinal, “reconciliation in society, in the Church, in any community is not possible if the events of the past are forgotten,” emphasizing that the martyrs “are the crown, the jewels of the Church.”

“They are martyrs of the Gospel, witnesses to the Resurrection, to the victory of the risen Jesus, and therefore they are the first ones to invite all of us to overcome the ideologies that divide communities and the Church,” he said.

“The state must not decide on the value of the lives of others or the thoughts or beliefs of others. The state must remove itself from the conscience of people. The state is not God in the world,” he added.

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

The Scottish Parliament in Edinburgh. Scotland’s Catholic bishops and pro-life groups have raised alarms about the effects a proposed assisted suicide bill may have upon disabled and vulnerable people after a number of key amendments were rejected. / Credit: Reinhold Möller, CC BY-SA 4.0 <https://creativecommons.org/licenses/by-sa/4.0>, via Wikimedia Commons

Edinburgh, Scotland, Nov 11, 2025 / 07:00 am (CNA).

Scotland’s Catholic bishops and pro-life groups have raised alarms about the effects a proposed assisted suicide bill may have upon disabled and vulnerable people after a number of key amendments were rejected.

Assisted suicide is currently illegal in Scotland, but if Liam McArthur’s Assisted Dying for Terminally Ill Adults (Scotland) Bill becomes law, terminally ill adults will be given assistance to end their own lives.

After the committee considering the bill on Nov. 4 rejected several amendments to make the bill safer, the president of the Scottish bishops’ conference, Bishop John Keenan of Paisley, told CNA: “Almost [all of the] vulnerable groups in Scotland representing the disabled, elderly, and mentally ill are against the [bill] and continue to point out how it puts them at greater risk.”

One of the rejected amendments would have restricted eligibility to those with six months or less to live. Another proposal would have required people who are seeking an assisted death to be provided with a fully funded palliative care support plan. Both amendments were rejected, raising fears that the most vulnerable will suffer and those with nonterminal conditions will be able to access assisted suicide.

Expressing concerns about the bill, Keenan said: “It will also not exclude a person whose primary motivation for their request is among [the] following nonterminal conditions: eating disorders; intellectual disabilities, including but not limited to [Down] syndrome; mood disorders, including but not limited to depression; anxiety disorders; the receipt of any disability or sickness-related benefits, including but not limited to Adult Disability Payment, or any equivalent welfare payment; loneliness or social isolation; financial hardship or low income; feelings of being a burden to others; poor or unsuitable housing conditions; any other mental health condition or developmental disorder that is not a terminal illness.”

The Catholic Church teaches that assisted suicide is inherently immoral.

“Life is a gift to be protected, especially when threatened by sickness and death,” the Catholic bishops of England, Wales, and Scotland have said. “Palliative care, with expert pain relief and good human, spiritual, and pastoral support, is the right and best way to care for people towards the end of life.”

The definition of terminal illness in McArthur’s bill has been viewed as problematic, with the bill stating that it can be applied to people who have an “advanced and progressive disease, illness, or condition from which they are unable to recover and that can reasonably be expected to cause their premature death.” 

Paul Atkin, pro-life officer at the Archdiocese of St. Andrews and Edinburgh, highlighted this danger, telling CNA: “The bill’s definition of ‘terminal illness’ is so vague that it could include people with conditions such as dementia or heart failure, who may live for years. The boundaries keep moving, and what starts as a choice for a few becomes an assumption for many.”

Atkin continued: “We should be honest: This law would put some lives at risk — not from disease, but from despair. True compassion means standing beside those who suffer, not offering to end their lives. Scotland can do better than that.”

Member of the Scottish Parliament (MSP) Jeremy Balfour made a proposal to exclude individuals with nonterminal conditions from accessing assisted suicide. These conditions include intellectual disabilities, eating disorders, and feelings of being a burden. Again, this was rejected.

Speaking to CNA, Catherine Robinson, spokesperson for Right To Life UK, described the assisted suicide bill in Scotland as “a clear danger to people with disabilities.” 

“Many disabilities can quickly become ‘terminal’ if not managed properly. This remains the case whether done intentionally for people with disabilities who are actively seeking to end their own lives or through lack of access to medical assistance,” Robinson said.

“People with disabilities recognize the risk the McArthur’s bill poses to them, which is why major disability groups in Scotland, such as Inclusion Scotland, Glasgow Disability Alliance, and Disability Equality Scotland, do not support this bill.”

MSP Pam Duncan-Glancy, who is the first permanent wheelchair user in the Scottish Parliament, shared her own concerns about the rejected amendments upon disabled people. 

“The committee rejected placing timescales on prognosis. This means anyone with an illness that could result in their premature death is eligible. That’s me and thousands of disabled people and people with conditions like diabetes across Scotland. I don’t believe that is what Parliament intends. This is dangerous for disabled people and I will fight it all the way,” Duncan-Glancy said. 

McArthur’s bill is separate from the bill currently progressing through Parliament in London, which proposes the legalization of assisted suicide in England and Wales. 

Catholics in Scotland are asked to urge their local MSP to vote against the bill when it comes to the final debate at Stage 3.

Paul Badde. / Credit: “EWTN News Nightly”/Screenshot

CNA Staff, Nov 10, 2025 / 16:36 pm (CNA).

Paul Badde, author of many well-known books such as “Benedict Up Close,” “The Face of God,” and “The True Icon,” died early Monday morning at the age of 77 after a long illness. Badde was also a veteran contributor to EWTN and CNA Deutsch, CNA’s German-language news partner.

Badde was born on March 10, 1948, in Schaag, Germany, a small village on the Lower Rhine. He studied philosophy and sociology in Freiburg as well as art history, history, and political science in Frankfurt. Before embarking on a journalistic career, Badde worked as a teacher for several years.

As a journalist, he was known for his work at the Frankfurter Allgemeine Zeitung and later at Die Welt. Badde served for many years as a Jerusalem correspondent before moving to Rome. He was also one of the founding editors of Vatican Magazine.

As reported by Die Tagespost, Badde died in his beloved Manoppello in the Italian Abruzzo region. Paul and his wife, Ellen, had five children.

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