Ss. Cyril and Methodius Ukrainian Catholic Church

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EWTN News, Nov 24, 2025 / 16:08 pm (CNA).

Three German bishops have publicly distanced themselves from the German Bishops’ Conference’s new document on “diversity of sexual identities” for schools, further escalating the dispute over how Catholic education should address gender identity.

At the center of the controversy is the 48-page text “Geschaffen, erlöst und geliebt: Sichtbarkeit und Anerkennung der Vielfalt sexueller Identitäten in der Schule” (“Created, Redeemed, and Loved: Visibility and Recognition of the Diversity of Sexual Identities in the School”).

Published on Oct. 30 by the bishops’ conference’s Commission for Education and Schools, the document is intended to serve as an orientation aid for Catholic and other schools in Germany. Due to internal discussions last summer, the orientation text was initially withheld and revised.

Based on the premise that “the diversity of sexual identities is a fact,” the text urges schools to foster an environment free of discrimination for students, staff, and parents who identify as queer. The document calls on students to respect the self-identification and self-designation of classmates who identify as queer and to support initiatives that highlight their situation.

The English word “queer” is frequently used by some German organizations, including certain dioceses, as an umbrella term for people who identify as LGBT.

In his foreword, commission chair Bishop Heinrich Timmerevers of Dresden-Meissen stresses that the text does not claim to offer a full moral-theological evaluation. Rather, it is intended to provide school-pastoral and pedagogical guidelines rooted in contemporary human sciences.

Teachers are encouraged to use language that reflects “the diversity of sexual identities.” In religion classes, teachers should present disputed questions of sexual morality as such, allowing students to form their own judgments.

Bishop Stefan Oster of Passau issued the most detailed response. In an online commentary, he acknowledged concerns about vulnerable young people but said he “fully” distanced himself from the document’s presuppositions and its theological, philosophical, pedagogical, and developmental psychological approach.

Although the booklet is published under the name “The German Bishops,” Oster insists that it does not speak for him and warns that it promotes an anthropology that effectively desacralizes the Christian understanding of the human person.

Since then, Regensburg’s bishop, Rudolf Voderholzer, has aligned himself explicitly with Oster’s critique. His diocese republished the Passau text as a “critical analysis” of the central theses, and Voderholzer accused the bishops’ conference leadership of pushing the paper through almost unchanged despite requests for revisions in the Standing Council. The Regensburg response spoke of an “agenda” being pursued “in our name.”

The Standing Council is the German Bishops’ Conference’s governing body where all 27 diocesan bishops meet five to six times per year to handle ongoing business and coordinate between the less-frequent plenary assemblies.

The third critical response came from Cologne. The archdiocese, led by Cardinal Rainer Maria Woelki, released a statement rejecting all forms of discrimination in Catholic schools. Regarding the theological and anthropological assessment of “Geschaffen, erlöst und geliebt,” however, the archdiocese said it “aligns itself” with Oster’s commentary.

Other voices have contributed to the mixed reception. Thomas Maria Renz, the Rottenburg auxiliary bishop and vice chair of the school commission, welcomed the effort to protect vulnerable youth. However, he warned against a “naive” endorsement of every form of adolescent self-description during development. He called for a stronger focus on broader educational goals.

For now, the document remains officially in force as an orientation aid of the bishops’ conference. However, the open opposition of three diocesan bishops has turned it into a key issue in the broader struggle over the Church’s reform efforts in Germany, particularly with regard to sexuality and anthropology.

The Chapel of Christ the King at Christendom College in Front Royal, Virginia. / Credit: Courtesy of Christendom College

Dublin, Ireland, Nov 23, 2025 / 04:00 am (CNA).

The feast of Christ the King was instituted by Pope Pius XI in 1925 following his encyclical Quas Primas. Today it is celebrated on the final Sunday before Advent. 

Quas Primas was Pope Pius XI’s profound response to the rising tide of secularism and nationalism in the early 20th century. 

In his introduction, Pope Pius wrote: “Manifold evils in the world were due to the fact that the majority of men had thrust Jesus Christ and his holy law out of their lives; that these had no place either in private affairs or in politics; and we said further that as long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations.”

Composed in the aftermath of World War I and the tumultuous revolutions between 1917 and 1923 — which resulted in the downfall of the Hohenzollerns, Romanovs, Habsburgs, and Ottomans — the encyclical underscores the enduring sovereignty of a king “whose kingdom shall have no end.”

Irish historian Father Fergus O’Donoghue, SJ, told CNA that ”Pius XI was thinking about emerging ideologies of power and strong leadership.”

Yet although Quas Primas and the inauguration of the feast of Christ the King were undoubtedly influenced by the affairs of the early 20th century, they were not new ideas.

The origins of the establishment of Christ the King as a feast day lie with a request to the papacy in 1870 from a Jesuit, Father Jean-Marie Sanna-Solaro. The Congregation of Rites in the Vatican rejected it, and the Holy Father had just responded favorably to Maria Drostezu Vischering’s request to consecrate the world to the Sacred Heart of Jesus. This request for a feast day consecrating his kingship came at an inopportune time. 

Father Bernard McGuckian, SJ, told CNA: “The cause of bringing the feast of Christ the King to the Church was taken up by a marvelous French woman, Marthe de Noaillat, who had taken over the running of the Hieron museum at Paray Le Monial from the very wealthy Baron Surruchaga. Marthe decided that the kingship of Christ should be highlighted properly, and she wrote to the pope, urging him to establish the feast day. She was told that rather than the decision be made merely by the pope, she must seek the support of the teaching Church, the bishops, and the listening Church, which is the faithful, so she set about contacting all the bishops in the world, all the big religious orders, all the apostolates.”

Remarkably, her efforts gathered momentum and attracted widespread support around the world. “It began to become obvious that there was a groundswell of opinion in favor of this,” McGuckian said, and this evidence was brought to the attention of the pope.

Convinced of the support from the faithful, Pope Pius XI let Marthe know of his intention to establish the feast in a Mass on the last day of the holy year of 1925, to which she and her husband were invited as guests of honor. 

Biblical origins

The concept of the kingship of Christ is biblical and is rooted in the Old and New Testaments.

Father Dominic Holtz, OP, vice dean of the faculty of philosophy at the Angelicum in Rome, explains in the new EWTN Ireland series “The Kingship of Christ”: “In the Old Testament God uses the kings to be the place where his promises will be fulfilled. So even though the kings of Israel often fail them, God’s promises don’t fail. And he says, ‘I will give you a king, and through this Davidic line, I will give you one to come from that line, who will fulfil all of my promises.’ A king who is, of course, Jesus Christ.”

Jesuit Father Mark Lewis, rector of the Pontifical Gregorian University in Rome, explains in his contribution to the new “Kingship of Christ” series: “In the 16th and 17th centuries, you get the sense of the divine right of kings, and that there’s an absolute authority that comes directly from God and somehow covers imperfection. But in fact, we realized that they were just as imperfect as their predecessors.”

He added: “In the 20th century, you start getting governments that react against this idea of a single divine-right king in favor of a more scientific kind of government. There’s the liberal revolutions of the Enlightenment, where reason triumphs everything, and there’s no more strong man, or there is a strong man, but it’s not tied to God, not tied to being anointed. And what ends up happening is, is it goes from a sort of theism, it doesn’t matter whether you have religion or not, to atheism.”

Now a century later, many of the themes and concerns that prompted Quas Primas are still relevant. Lewis explains the relevance of the Kingship of Christ to our world now as it was then. 

“The challenge of us celebrating the anniversary of the Christ the King is to not see kingship as something that’s just another defective form of government, but to see Christ the King as the embodiment of perfection that we can aspire to, that we aspire to become people who want to live our lives with integrity, with honesty,” he says, “in some ways, as people who are responsible citizens, we can be witnesses to what we we know are the characteristics of God’s reign, justice, peace, care for one another, care for the places, the place that we live. And I think a lot of the things that the Church talks about today, especially peace with justice, are calling us to witness to the reign of God that’s represented by Christ.” 

null / Credit: Courtesy of the Benedictines of Mary, Queen of Apostles

Dublin, Ireland, Nov 22, 2025 / 13:00 pm (CNA).

Marthe de Noaillat, called the “Apostle of Christ the King” by her biographer, had a singular mission in life that she believed had been entrusted to her: to promote the universal kingship of Jesus Christ.

“Marthe was the woman who single-handedly brought this to the Church. This is not unusual, indeed the hard lifting in many of these causes was done by women of profound faith,” Father Bernard McGuckian, SJ, host of a new EWTN Ireland television series, told CNA.

De Noaillat was the seventh child in a family of 12 whose parents, Jean-Baptiste Devuns and Anne Zélina, were pious Catholics.

After spending seven years discerning a cloistered vocation, de Noaillat was led instead into the heart of the world as a missionary. With the encouragement and approval of Popes Benedict XV and Pius XI, she organized a global referendum aimed at gathering the faithful to acknowledge the “sovereign rights” of Christ, meaning that Christ is king over everything, including the entire universe.

Her efforts, carried out over six demanding years, helped pave the way for the Church’s solemn proclamation of Christ’s kingship and the establishment of the feast of Christ the King, which was formally instituted by Pope Pius XI in his encyclical Quas Primas in December 1925.

A life devoted to the kingship of Christ

Jean-Claude Prieto de Acha, author of a 2025 biography of de Noaillat, told CNA: “No trace of the kingship of Christ is found in Marthe’s early writings. On the other hand, St. Joan of Arc was greatly venerated in her family home. The mention of this kingship is very present in the life of St. Joan of Arc, from the exhortation of the archangel St. Michael: ‘Go, daughter of God! The King of Heaven will help you.’” 

From Joan’s meeting with the Dauphin in Chinon she reportedly said: “I come from the King of Heaven to lift the siege of Orléans,” and “Gentle Dauphin, my name is Joan the Maid, and the King of Heaven informs you through me that you will be consecrated and crowned in the city of Reims.” And when she reached Orléans, she said: “I bring you the help of the King of Heaven.”

De Noaillat wanted to be a nun and entered the convent where, despite numerous health problems, she was determined to take vows. Eventually, however, her poor health became too much, and she left the convent at her mother superior’s instructions. 

“Each of her stays at the convent resulted in considerable physical weakness, forcing her to return regularly to her family home to regain her health,” de Acha told CNA.

“Her desire for religious life constantly drew her back to the cloister, but with each new attempt at religious life, her health deteriorated further, and she found herself in such a state of physical decline that when she finally had to renounce this cloistered life, it took her months to stand again. But she remained faithful throughout her life — even after her marriage — to her religious vows. Her husband, Georges de Noaillat, attested to this in writing after his wife’s death.”

Georges also relayed that one of his wife’s superiors in the convent said: “Marthe is not made to live within four walls; it is in the public squares that she must preach… She had only one thought: to win souls for Jesus Christ.”

De Acha pointed out that it is likely that de Noaillat’s natural eloquence was noticed at the convent “not during the daily routine of community life, during which silence was imposed, but when she was asked to speak before the sisters.”

Marthe and Georges’ relationship was reportedly a happy one — two zealous servants of Christ in a Josephine marriage, living as brother and sister, with the blessing of their bishop. After their marriage, each continued their work. In 1918, Marthe took up the role of director of the Hieron Museum in Paray-Le-Monial. There she redoubled her efforts in support of the kingship of Christ.

De Acha told CNA: “It is certain that she knew — and perhaps felt more keenly than others — her utter powerlessness to carry out the tasks entrusted to her without the help, support, and inner strength drawn from Eucharistic adoration and daily Communion. Marthe never relied on her own strength; the experience of her profound physical weakness during her attempts at religious life certainly marked her forever.”

The Italian Jesuit Father Jean-Maria Sanna-Solaro in 1870 initiated a request to institute the feast of Christ the King. The Congregation of Rites in the Vatican rejected that request. 

Explaining de Noaillat’s subsequent initial petition to the pope to establish a feast of Christ the King, de Acha explained: “This initial petition to Rome was merely a personal initiative by Marthe, even though it had been forwarded and thus approved by Bishop Berthoin of Autun. Benedict XV’s response — a request that would be echoed by his successor, Pius XI — was therefore legitimate: to establish this feast, the request had to be universal and therefore bear the signatures of bishops from around the world. The head of the Church will only accept the petition on the day it is signed by a majority of the episcopate.”

Finally convinced of the support from the faithful, Pope Pius XI let de Noaillat know of his intention to establish the feast in a Mass on the last day of the holy year of 1925, to which she and her husband were invited as guests of honor. The feast of Christ the King is now celebrated on the last Sunday before Advent. 

De Noaillat’s unexpected death

Marthe de Noaillat died unexpectedly and suddenly along with her secretary on Feb. 5, 1926, not long after the feast of Christ the King was inaugurated. 

“Marthe had her breakfast as usual with the parish priest after Mass in Paray Le Monial — the church where the Sacred Heart appeared to St. Margaret Mary Alacoque — and went back to her office to work,” McGuckian explained. “When she failed to return later for lunch as agreed, she was found dead in her office along with her secretary, Jeanne Lépine; both had succumbed to accidental carbon monoxide poisoning.”

He added: “It was a tragic and unexpected end to the life of such a remarkable woman. It is hoped now that with the anniversary of the inauguration of the feast day, and 100 years since the publication of Quas Primas, that Marthe will receive the recognition that she never sought for herself but which is fully deserved for her devoted and tenacious advocacy for the kingship of Christ.”

Georges de Noaillat, 10 years later, was ordained to the priesthood and died in January 1948.

Kevin Duffy'’s analysis of ONS conceptions data over the 10 years to 2022 illustrates that approximately half of women who have not had a child by the age of 30 would not have been childless without abortion in the years before this. Duffy says: “For these women it was a decision upon becoming pregnant, not to continue into motherhood at that time, for a whole myriad of reasons.” / Credit: Courtesy of Kevin Duffy

London, England, Nov 22, 2025 / 06:00 am (CNA).

Many women in England and Wales who have abortions in their 20s may end up childless in their 40s, according to key research by a pro-life activist and former employee of Marie Stopes International.

A report issued by Catholic independent public health consultant Kevin Duffy titled “Abortion and Childlessness” shows that many women who have abortions in their 20s may be faced with the real risk of remaining childless at 45. However, Duffy states that this risk is rarely, if ever, highlighted by abortion providers to those considering abortion.

Duffy’s projections in the report suggest that, by 2045, as many as 1 in 4 women may reach the age of 45 having not given birth to any children, with abortion given as a major factor in about half of these cases.

While Duffy does not suggest abortion causes infertility, his data shows that if an abortion leaves a woman childless at 30, she may find herself in a situation where timing pressures and a natural decline in fertility become major factors, leading to a 50/50 chance she will still be childless at 45.

One troubling statistic from the Office for National Statistics (ONS) showed that in 2022, women aged up to 25 had a total of 190,970 conceptions, of which 90,753 — 48% — ended in abortion. These figures highlight how Gen Z (people born between 1997 and 2012) approaches procreation and family planning, with abortion playing a significant role in this approach.

The report pinpoints concerns over declining fertility rates. Duffy states: “In 2022, it is very likely that more than 5,000 childless women aged 29, presenting for an abortion, were not warned of the 50% chance that they would remain childless at 45.”

The Office for National Statistics (ONS) showed in August 2025 that the total fertility rate (TFR) in 2023 in England and Wales was 1.41, which was described as “the lowest value on record for the third year in a row.” Duffy highlights the fact that, since 1973, the TFR total has remained below the replacement level of 2.1 and has dipped dramatically since 2012. He shows that abortion plays a role in about half of all childlessness.

“Abortion is a significant factor in the falling birth rate,” Duffy told CNA. “Women are still having broadly the same number of children. The average hasn’t really changed [since the 1970s]. It’s still around about 2.3, even though the fertility rate has been plummeting. And that plummeting is because childlessness has been increasing.”

During his research, Duffy found that, of women up to the age of 30 who had remained childless, about half have had abortions. Regarding this risk, he said: “They need to be told. Abortion providers should be letting them know that there is a risk. That abortion may be ending the only chance you have of becoming a mother.”

Noting that a continued plummeting fertility rate will have grave consequences for society, Duffy — who previously helped Marie Stopes International promote abortion in Africa and Asia — believes action is necessary.

“From workforce shortages to an unsustainable age structure, the consequences will be far-reaching. If we are to address this issue responsibly, we must confront all contributing factors — including the role of abortion — with honesty and urgency.”

Focusing on abortion, Duffy — who is now firmly pro-life — said “a risk this high demands to be fully investigated and women need to be told.”

Duffy’s report comes at a critical time for the pro-life movement in the U.K. 

A highly controversial abortion up to birth amendment was inserted into the U.K. government’s Crime and Policing Bill earlier this year. If this amendment becomes law, it would mean women would be legally allowed to perform their own abortions for any reason at any point of pregnancy. This would raise the alarming risk of women performing their own late term- abortions in their homes.

Isabel Vaughan-Spruce, a Catholic pro-life activist who has been repeatedly arrested for praying silently near an abortion facility in Birmingham, England, underlined the Catholic teaching that life begins at conception. 

Vaughan-Spruce told CNA: “When discussing ‘childlessness,’ we frequently overlook a crucial fact: Many women counted as childless have conceived a child but have then had an abortion. The truth is that life begins at conception, meaning motherhood and fatherhood begin then as well. No act, not even abortion, can erase that reality.”

“Doctors are careful to emphasize the permanence of sterilization but rarely acknowledge the lifelong impact of abortion. Each conception brings into existence an irreplaceable human being whose loss leaves a real absence in both family and society.”

Commenting on Duffy’s findings, Andrea Williams, chief executive of Christian Concern’s Christian Legal Centre, said: “Abortion providers fail to give women the full picture of what the choice to abort will mean for them in the long term. How many women would make different decisions if they knew of the 50/50 chance that they would never have children?”

Duffy called on the Church to support pregnant women so that “they don’t feel so much pressure” to have an abortion. Duffy said: “What can we do, as a Church, to give that moral, emotional, and spiritual support to young parents? How can we support our young people to become parents and to have more children?”

The Catholic Bishops’ Conference of England and Wales in a Nov. 14 statement confirmed its opposition to decriminalize abortion, describing it as “an assault on the value of human life” and calling for laws that “protect life, preserve human dignity, and promote the common good.”

Archbishop Dermot Farrell of the Dublin Archdiocese holds up the decree on Nov. 14, 2025, that Pope Leo XIV sent him granting his request that St. Mary’s Pro Cathedral of the Archdiocese of Dublin be designated as the cathedral Church of the archdiocese. / Credit: John McElroy/Dublin Archdiocese

Dublin, Ireland, Nov 21, 2025 / 12:09 pm (CNA).

There was immense joy among Catholics in Dublin following a decree from Pope Leo XIV formally designating St. Mary’s Pro Cathedral as the cathedral of the Archdiocese of Dublin, ending 200 years of the cathedral’s “temporary” status and giving the capital its first official Catholic cathedral since the Reformation.

Speaking at Mass in the cathedral to mark the bicentenary on Friday, Nov. 14, Archbishop Dermot Farrell of the Dublin Archdiocese told the faithful of Dublin: “I am pleased to announce that the Holy Father, Pope Leo, has consented to my request and has approved by decree that St. Mary’s be designated as the cathedral church of our archdiocese.”

Farrell added that the timing could not have been better as it coincided with the cathedral’s bicentenary celebrations.

“It is appropriate that this announcement should be made in the context of our celebration of the exemplary service which St. Mary’s has given to our diocese over 200 years, but also at a time when we are renewing our focus on our mission as a diocesan family, ‘Building Hope and Proclaiming Good News,’ affirming the faith of our people and reaching out to the city and beyond,” the archbishop said.

The following Sunday, Auxiliary Bishop Paul Dempsey of Dublin warmly welcomed the news and told the faithful gathered in St. Mary’s: “In the Catholic tradition, over the centuries, many beautiful places of worship have been built. It is important to return to why they were built. They are not built as tourist attractions or museums; they are places where the Church community gathers to worship the Lord. The beauty and aesthetics are there to help raise our minds and hearts to God and to draw us into the mystery that is God’s love,” he said.

St. Mary’s opened on Nov. 14, 1825. From around that time onward and following Catholic Emancipation, the Irish Church entered a period of strong growth. Many of the churches, parochial houses, and religious houses in Ireland were built in the middle of the 19th century symbolizing the strong presence of the Catholic Church in Irish society. 

“It continued for about 150 years or so. Then we saw the beginnings of change, something that has escalated over the last two to three decades. We find ourselves in a very different place today,” he said.

“There can be a temptation to look to the past with rose-tinted glasses when the churches were full, but as we know not all was well and serious issues needed to be faced. This process has been disconcerting for some who have a nostalgia for the past and want to go back to the way it was. However, nostalgia could be described as a looking into the past with the pain taken away.”

He continued: “So today, as we reflect upon 200 years of St. Mary’s we are left with a choice: Do we lament the past and wish for its return or seek ways of looking forward with hope-filled hearts, responding to the new questions we face in a complex and changing culture? When I reflect upon the life of Jesus in the Gospels, I see someone who was always looking forward! As his disciples we need to do the same, while always learning from the past.”

As the penal laws persecuting Catholics were relaxed in the later 18th century, the Pro Cathedral site was bought in 1803. The completed building was dedicated 200 years ago on Nov. 14, 1825, the feast day of St. Laurence O’Toole, who was canonized 800 years ago and who is the Dublin Archdiocese’s patron.

The Pro Cathedral was always a “provisional” cathedral; the intention was to build a “proper” one when time and money allowed. In the past, both the Church of Ireland and Catholic archbishops extended claims of ownership over St. Patrick’s and Christ Church — the city’s two other cathedrals that, since the Reformation, have not been Catholic places of worship. 

The ordination of Jonathan Goodall (former Anglican bishop) to the Catholic priesthood in Westminster Cathedral, London, March 12, 2022. / Credit: Mazur/CBCEW.org.uk

London, England, Nov 21, 2025 / 06:00 am (CNA).

A new report reveals that significant numbers of Anglican clergy have converted to Catholicism in the United Kingdom since 1992.

The report, “Convert Clergy in the Catholic Church in Britain,” released Nov. 20, shows that approximately 700 clergy and religious of the Church of England, Church in Wales, and Scottish Episcopal Church have been received into the Catholic Church since 1992. The number includes 16 former Anglican bishops. This equates to approximately a third of all Catholic priests ordained in England and Wales during this period.

Speaking to CNA, co-author Stephen Bullivant, professor of theology and the sociology of religion at St. Mary’s Catholic University, London, said he was “really quite surprised” by the high numbers, “especially the [convert] ordinations as a proportion of all ordinations.”

“The numbers,” Bullivant added, “are much larger than most people would imagine. It was a much bigger phenomenon than a lot of people thought.”

He called the “steady stream” of former Anglican clergy converting “a very major source of Catholic vocations.”

Bullivant, who is also director of the Benedict XVI Centre for Religion and Society at St. Mary’s, identified two “big waves” as major factors in pushing Anglican clergy to convert. 

First was the Church of England’s general synod vote in 1992, which enabled women to be ordained as vicars, and second the visit of Pope Benedict XVI to Britain in 2010. This high-profile visit was preceded by the apostolic constitution Anglicanorum Coetibus, which permitted the creation of “personal ordinariates for those Anglican faithful who desire to enter into the full communion of the Catholic Church in a corporate manner.”

The figures show a spike in the numbers after these events: Over 150 clergy entered into full communion with the Catholic Church in 1994, and more than 80 in 2011, the year after the papal visit, when the Personal Ordinariate of Our Lady of Walsingham was formally introduced. This ordinariate enabled former Anglicans to retain their Anglican heritage and customs when entering into full communion with the Catholic Church.

Explaining the moves prompted by these major events, Bullivant said: “You get this kind of big thing that forces the issue. There’s then strength in numbers because if there’s suddenly other people doing it, then it’s much easier to make it feel possible.”

The report was published by the St. Barnabas Society, which exists to support former clergy and religious of other Christian denominations and other world faiths. Its focus is on the numbers and experiences of former Anglican clergy who have become Catholic over the last 30 years. 

The numbers were found by referring to “extensive records” from Monsignor John Broadhurst, a Catholic priest and former Anglican bishop, as well as Bullivant and his team interviewing 36 clergy and religious converts, which included three former bishops.

Responding to the numbers in the report, Cardinal Vincent Nichols, the president of the Catholic Bishops’ Conference of England and Wales, said: “It is fascinating reading, not only in its collating of facts and figures, but also in so many personal testimonies and insights.” 

Nichols highlighted the experience of Anglicans entering into full communion with the Catholic Church as “not so much a turning away or rejection of their rich and precious Anglican heritage but an experience of an imperative to move into the full visible communion of the Catholic Church, in union with the See of Peter.”

The report contains accounts of clergy who have made the decision to become Catholic, which is described as “a step into the unknown.” Many have received practical help from the St. Barnabus Society. Bullivant said: “If it hadn't been for the St. Barnabas Society, [the conversions] couldn’t have happened.” 

He also emphasized that the former Anglicans he interviewed were “very grateful for their Anglican period,” for the “background and what they learned from it and what it gave them.” He added: “They’ve looked at British Christianity from both sides now.”

“A lot of them are seeing [that] God had a plan for them. And part of that plan was for them to do this.” 

He also highlighted the “substantial ongoing contribution to Catholic life made by convert clergy/religious in this country.”

Alice Kessler and Ellen Kessler attend the Circus Krone Christmas Premiere at Circus Krone on Dec. 25, 2022, in Munich, Germany. The twin sisters ended their lives by assisted suicide at their home in Grünwald, close to Munich, on Monday, Nov. 17, 2025. / Credit: Hannes Magerstaedt/Getty Images

CNA Deutsch, Nov 20, 2025 / 13:18 pm (CNA).

The Federal Association for the Right to Life, an umbrella organization for numerous pro-life organizations, has condemned the “glorification” of the assisted suicide of the 89-year-old Kessler twins.

Alice and Ellen Kessler were German singers and performers who were famous in Europe, especially in Italy, in the 1960s. The twin sisters decided to die together by assisted suicide at their home near Munich on Monday. 

Alexandra Linder, the pro life association’s chairwoman, said: “There is widespread media coverage of this, with many praising the ‘self-determination’ of choosing the time and manner of death oneself rather than waiting for death and perhaps suffering.”

This is “dangerous,” Linder emphasized, because it could cause “people in suicidal situations” to “to kill themselves or have themselves killed. This so-called Werther effect was sadly evident in the suicide of soccer player Robert Enke: After his suicide became known, the number of suicides rose sharply. The media should take much more responsibility when reporting on such incidents.”

On Nov. 17, Tagesschau in Germany reported: “The Kessler twins Alice and Ellen, who became internationally known as singers, actresses, and entertainers, are dead. A spokesperson for the Munich police confirmed an operation in Grünwald near Munich. He did not provide any background information.”

“It was a case of assisted suicide, the German Society for Humane Dying (DGHS) told Bavarian Radio,” the Tagesschau continued. “‘The Kessler twins had been considering assisted suicide for a long time,’ said a DGHS spokeswoman. ‘Alice and Ellen Kessler had been members of the association for some time and had set the date of death themselves as Nov. 17.’”

“A lawyer and a doctor had held preliminary talks with them and came to the sisters’ house in Grünwald on Monday to accompany them as they died,” it said.

The chairwoman of the Federal Association for the Right to Life called for “critical questions about ethics and background” to be asked: “Can a lawyer who does not know the individuals, without appropriate specialist training, assess their mental and physical condition, their history, and their autonomy? Did the two 89-year-old women make this decision without outside influence, without acute pain, without the influence of medication, without fear of loneliness, of the future, of suffering, etc.? Were alternative courses of action sufficiently explained to them, for example, palliative care, attention, therapy options? What role might the people in charge of the euthanasia association have played, given that their interest lies in promoting ‘positive’ examples of death, from joining the organization to deciding to die?”

Linder explained that it is important to know “that the psyche, mood, and will to live can change almost daily, depending on circumstances, the level of pain, and the prospects for recovery. Even who comes to visit on a given day plays a role: a grumpy nurse or a granddaughter with a picture of the sun she painted for her grandmother.”

In Germany, as a wealthy country, “no one has to die alone, in severe pain or suffering, if they do not want to. It is inhumane to abandon people in difficult situations who are contemplating suicide to their fate and to declare their intention to commit suicide as autonomy.”

Eva Maria Welskop-Deffaa, president of the German Caritas Association, also expressed concern that “the extensive reporting and romanticization of the sisters‘ assisted suicide reinforces a social pressure that we have been observing for several years: Older women in particular feel a responsibility not to be a burden on anyone and perceive offers of assisted suicide as a necessary option to consider.”

“Instead of promoting the supposedly easy way out, we need to improve suicide prevention and expand hospice places,” Welskop-Deffaa demanded. “We strongly call for the legal anchoring of suicide prevention measures, such as a ban on advertising for organizations that assist in suicide, along with other legal regulations on assisted suicide.”

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

EWTN Spain President José Carlos González-Hurtado. / Credit: Nicolás Cárdenas/ACI Prensa

Madrid, Spain, Nov 20, 2025 / 10:10 am (CNA).

José Carlos González-Hurtado, president of EWTN Spain, has published a new book, “The Scientific Evidence that Jesus Is God,” following the success of his first book on the existence of God, which has already gone through eight editions.

While his first bestseller offered scientific arguments supporting the existence of God, his new work uses scientific arguments to address the five possible options regarding Jesus Christ: myth, manipulated figure, liar, maniac, or Messiah.

In a recent interview with ACI Prensa, CNA’s Spanish-language news partner, González explained how he became a successful writer talking about science and faith and the providential meaning this has today before going through some aspects of the book.

ACI Prensa: You say in the book that despite considering yourself Catholic and being a practicing Catholic, for a time “faith was not a priority, nor did it serve as a foundation” in your life.

González: I was Catholic, as most Spaniards are, but in the sense that it wasn’t one of the things that defined me. Now, with complete certainty, when I define myself, I say, “I am Catholic.”

What does that mean? That it’s part of your life, that it’s not a jacket or a tie that you put on one day and not the next. That idea of ​​putting on and taking off faith is more Protestant than Catholic. We Catholics believe in the unity of life.

For me, it was a jacket that I put on and took off, and that, at certain times, I didn’t wear.

However, you have reflected and prayed a great deal to be able to distill a wealth of thought and heartfelt reflection on God, his existence, and Christ in two books. What happened?

Living in Israel changed me. I was the CEO of an American company. I was there when the second Palestinian “intifada” [uprising] took place, when the suicide bombings began. My family left, and that’s when I came to the conclusion that we all have to die.

Much later, I began giving lectures on the scientific evidence for the existence of God. One of those lectures became popular online, and then a publisher asked me to [write a book] on it. Neither of us thought it would be a top seller.

Providentially, one of the questions that always came up in the lectures I’ve given about the other book — more than 200 of them — is: “OK, fine, you’ve convinced me that God exists. Now, is Jesus Christ God? Is there evidence that Jesus Christ is God?”

And yes, there is evidence that Jesus Christ is God. Plenty of it. In fact, I often say that the most reasonable thing to believe is that Jesus Christ is God.

Of all those lectures, there seems to have been a special connection with young people. What has that experience been like?

I say what I say. I say it for everyone. Look, whether it gets through more or less, I don’t know. But I don’t have a special message for young people. In fact, I think that’s a mistake, because young or not, we all have a soul and we all have to save it, and each of us is responsible for our own.

What do I think is happening? That people my age, many of us are already entrenched in our ideas. I’m talking, for example, about atheism, about atheists. Atheists don’t just think that God doesn’t exist, but they’ve built their lives around the nonexistence of God. The difference is that I have evidence to support my faith, and they don’t.

Now, for a person that’s 50, 60, 70, or 40 years old, who has built his life around that, it’s very difficult to do a 180: What does that mean for my life? What do I have to change in my life? What will people say about me?

Older people have more inertia to make them not want to change. And young people don’t. So, often, what happens with young people is: “Hey, I’m an atheist, or I’m agnostic, because nobody has told me what you’re telling me.”

The book is proposing in the strongest way that faith is reasonable. That’s audacious, isn’t it?

I’ve noticed that many Catholic scientists are afraid to take the step of acknowledging the evidence that proves their faith. They suffer from learned alienation syndrome, or what’s called learned helplessness. Their heads are spinning with what science has discovered: that they are right, coming from a faith perspective.

These are scientists who lack the boldness to recognize what Nobel laureates have recognized. Max Planck says: “Science imposes God” [leads to the unavoidable conclusion that he exists]. Amfinsen says: “Only an idiot can be an atheist.” Barton says: “Science demonstrates [the existence of] God.”

Science doesn’t disprove God. How could it disprove him if God created science? How could he disprove himself? But that’s not it. It’s a path God has put there for us to reach him.

All I’m doing is presenting the evidence God has given us over the last 50 years. Why now? Because providentially, God has decided: “This is the path for humanity today.”

God has decided: Humanity today can reach him through science. And he provides us with evidence from physics, chemistry, mathematics, cosmology, and biology.

The book begins by demonstrating the historical existence of Jesus. Was that really necessary?

First, methodologically, I want to present all the options. What is Jesus Christ? The options are: He didn’t exist, in which case he’s a myth; he’s a manipulation — he didn’t say what we think he said; he was a liar; he was crazy; or, he’s the Messiah. What I do is present all the historical sources — non-Christian and, moreover, hostile to Christianity — that demonstrate that Jesus Christ exists.

Others say there is only the historical Jesus. In the book, you argue that anyone who says Jesus was “a good man” is taking refuge in “a fraudulent shelter.” In what sense?

Jesus truly challenges you. Once [you know] he exists, you read him or about him. And you say: This guy was special. Then you start looking for alternatives that won’t change your life. The comfortable alternative, like a cozy, dimly lit corner: “Jesus is a guru. He was a good guy.”

Jesus wasn’t a good guy. Jesus wasn’t. Because he didn’t want to be, either. He didn’t want to present himself as “I’m your buddy.”

That’s the fraudulent refuge, I’m sorry, because it’s the one that doesn’t help you take the step. It’s like agnosticism in the first book. Atheism is an affirmation. Agnosticism is the Sargasso Sea, a place where you’re stuck, there are no currents, no breezes. And you can come to the end of your life in that state. And that’s a shame.

Does rejecting him stem primarily from the implication that you’re going to have to change your life?

It depends on the person. I did think about it in the first book: Atheism often stems from pride. Also in the case of rejecting Jesus Christ. Then he’s no more than Socrates or Buddha.

Jesus’ teachings aren’t just about turning the other cheek. Jesus Christ speaks of hell many times. And I know that priests, bishops, and clergy don’t like to talk about it. None of us likes to talk about hell. But it’s true that it’s an integral part of the message of Jesus Christ. And Jesus Christ comes to save us. And if he comes to save us, it’s because we can be condemned. 

Science has been championed as something contrary to God. In the book, however, it’s shown to be practically God’s best ally, isn’t it?

This isn’t my own saying; I don’t remember who said it: “Science is opposed to religion as my thumb is opposed to my index finger. And, thanks to both of them, I can hold the spoon.” They are the two branches, two of the paths that lead us to God.

Science begins and develops in Christian environments. Virtually all universities have been founded by clergymen. So, to say otherwise, I think, is somewhat ignorant.

Science has evolved considerably since Voltaire, and, moreover, it is becoming increasingly clear that the origin of both philosophical and scientific thought lies in the same origin: What we call God.

You argue that miracles are evidence that Jesus is God. But one can counter that a miracle involves a leap of faith. How can we explain miracles as proof?

What is a miracle? It is a prodigious and surprising intervention of God in the causes of nature. What does it take to not believe in miracles? Not to believe in God. When someone tells you, “No, I don’t believe in miracles,” that is a proxy for “I don’t believe in God.”

If God exists, are miracles impossible? No. Are they contradictory? No. So, can they happen? Yes. The person who tells you, “God exists and miracles don’t,” is really saying, “I tell God what he can and can’t do.”

Since, as we have defined it, it is a prodigious intervention of God, only God can perform it. If Jesus Christ performs miracles in his own name, in his own name, “I tell you, get up,” then he is saying, “I am God.”

On the other hand, you propose that understanding faith as a gift can be counterproductive for Christians. In what sense?

This is very interesting. If it’s a gift and you lose faith, it means God has taken that gift away. It’s not just a gift. Faith, says St. Thomas Aquinas, is a movement of the intellect instructed by the will and assisted by grace. 

All three things are necessary. I maintain that God will always give grace to all those who have good understanding and an upright will.

St. Thomas Aquinas also said that unbelievers, normally, are not unbelieving due to a lack of understanding. It’s due to a lack of will; it’s because they don’t want to.

If you sincerely say, “I truly want to,” God will give it to you because he wants everyone to come to the knowledge of the truth and for everyone to be saved. And one of the things God does is not lie. When God says, “Ask and it will be given to you,” he’s not lying.

Yes, faith is not just a gift. It’s very dangerous [to say that it is] because it’s like, well, I didn’t get it. You know, it was the lottery, and I was like, ugh, what bad luck I didn’t win.

What’s in your heart about this book that we can’t pass over without talking about it?

The other day I was also asked, “What evidence convinces you the most?”

One piece of evidence is the prophets, the fact it was prophesied 700, 600, 800 years before Jesus Christ what would happen with Jesus Christ and moreover, only happened with Jesus Christ. And we also have proof that they wrote it down centuries earlier. Because sometimes people say, “Oh, well, but that was done to make it all square.” No.

We have the complete Book of Isaiah. The Book of Isaiah was written in 750 B.C., but we have a complete copy from the fourth century B.C., where it mentions that the Messiah will be crucified.

So that we understand each other, Isaiah didn’t know what crucifixion was, because it didn’t exist in the Jewish world, and yet he has a vision: The Messiah will come and the Messiah will be crucified. And that’s exactly what happens with Jesus Christ.

The second piece are the Eucharistic miracles. This is a further step: It demonstrates the divinity of Jesus Christ. But it also demonstrates transubstantiation.

It has been scientifically proven by independent laboratories that the consecrated host has sometimes transformed into living, cardiac tissue that emanates type AB blood and also contains leukocytes.

Faced with this, the atheist, the agnostic, simply ignores it and says no, I’m sure there’s a trick. But look, it’s external universities, independent laboratories that have certified this.

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

Archbishop Tadeusz Wojda of Gniezno, president of the Polish Bishops’ Conference (left), and Bishop Georg Bätzing, president of the German Bishops’ Conference, embrace after signing the joint declaration “Courage of Extended Hands” at the Cathedral of St. John the Baptist in Wrocław, Poland, on Tuesday, Nov. 18, 2025, during commemorations of the 60th anniversary of the historic correspondence between the Polish and German Bishops’ Conferences. / Credit: Deutsche Bischofskonferenz/Rafael Ledschbor

EWTN News, Nov 20, 2025 / 09:10 am (CNA).

In 1965, Polish bishops sent a letter of reconciliation to their German counterparts. “We grant forgiveness and ask for forgiveness,” they wrote on Nov. 18. The German episcopate responded on Dec. 5, 1965, expressing the hope that “the evil spirit of hatred may never again separate our hands.”

It was a significant two-sided gesture of reconciliation after World War II, when Nazi Germany invaded Poland, killing many people and establishing concentration camps on Polish soil. Sixty years later, a commemoration took place in Wrocław on Tuesday, Nov. 18, with delegates of both episcopates including their chairs, German Bishop Georg Bätzing and Polish Archbishop Tadeusz Wojda. Polish Cardinal Grzegorz Ryś and German Cardinal Rainer Maria Woelki were also present.

They gathered at the monument to Archbishop Bolesław Kominek — later cardinal — who had been behind the idea of the Polish letter and served as archbishop in Wrocław.

This Polish prelate showed how to “bind a prophetic voice with reality.” Neither was he “naive nor a dreamer,” nor “a highly pragmatic Church leader,” Bätzing acknowledged.

On the contrary, he was a Polish patriot who knew the German language and culture, so he “was predestined to be a bridge-builder.” He did the necessary work to achieve his goal, the president of the German Bishops’ Conference stressed.

“The Polish-German reconciliation was found in the person of Cardinal Kominek,” Bätzing underlined.

Current Metropolitan Archbishop of Wrocław Józef Kupny called the letter of the Polish bishops a “visionary step.” At the commemoration, he mentioned that the letter was attacked by communists who ruled in Poland 60 years ago. “Also today this message may arouse opposition, controversy, or misunderstanding,” he added.

Yet we must proceed with similar acts in “our daily choices, decisions, and attitudes” so as to create a “relay passed on by generations based on truth and real forgiveness,” the Polish prelate emphasized.

“True change does not begin with grand treaties, but with our hearts,” he said.

The participants then moved to the cathedral for a Mass. The commemoration was followed by an exhibition — “Reconciliation for Europe” — ecumenical prayer, and an international conference the day after.

The bishops’ representatives signed a declaration titled “Courage of Extended Hands.” The text affirms that the motto “We Forgive and We Ask for Forgiveness” is not history, as it guides us today and must do so in the future. Germany and Poland are co-responsible for Europe and the world nowadays and recognize the importance of “a European idea, a shared place of rights and peace,” the declaration said.

The churches in Poland and Germany want to “continue to work to break down and overcome enmities in Europe.”

The bishops are convinced that “Europe must stand together against violence,” referring to “the Russian war against Ukraine.” They encourage “countries to do everything to ensure the survival of the Ukrainian people” and to “contribute to the defense of fundamental values.”

“Practical solidarity with those under attack and compassion are needed,” the declaration reads.

Pierre Louvrier (center) speaks during the “Schuman Plan 2.0 — Europe’s Role in a Fragmented World” debate at the European Parliament, Nov. 11, 2025. / Credit: Maria Grazia Ricciardi

EWTN News, Nov 19, 2025 / 09:45 am (CNA).

A Vatican-based foundation has proposed a new peace initiative inspired by Venerable Robert Schuman, one of the European Union’s founding fathers, during a debate at the European Parliament.

The Clementy Schuman Legacy Foundation presented what it calls “Schuman Plan 2.0” — a blueprint for peace through economic cooperation and shared resources — at a Nov. 11 debate hosted by the European People’s Party Group, the largest political group in the European Parliament.

The proposal draws on the French politician and Catholic’s historic declaration of May 9, 1950, which stated: “Europe will be made through concrete achievements which first create a de facto solidarity.” That declaration laid the foundation for what would, many years later, become the European Union.

German member of the European Parliament Niels Geuking, a member of the European People’s Party and the Family Party, organized the debate. He told CNA that Europe has reached a point where it needs to “re-strengthen its political and social foundations, just as Robert Schuman did after the Second World War.”

Geuking said he expects serious debate on Europe’s strategic realignment “with a focus on cohesion, shared values, and solidarity among the member states,” as well as concrete initiatives that put family, the common good, and responsible economic order back at the center of EU policy.

Pierre Louvrier, chairman of the foundation’s advisory board, presented the proposal to the European Parliament on behalf of the foundation’s board.

“We believe that the same principles that reconciled former enemies in 1945 can reconcile nations today,” Louvrier said. “When people work together to share energy, technology, and natural resources, war becomes redundant. That was Schuman’s genius — and it is the path Europe must rediscover if it wants to lead toward lasting peace.”

According to a white paper provided to CNA, the proposal outlines a broader “partnership for peace, prosperity, and security” between the United States and Europe as well as Russia and Ukraine. The document proposes extending Schuman’s founding model of shared resources to the entire Northern Hemisphere as a way to restore strength through shared prosperity and rebuild trust after years of geopolitical division.

The proposal states that sharing resources will broaden common responsibility for peace across the Northern Hemisphere. Each nation would retain its sovereignty, following the Catholic principle of subsidiarity, so that cooperation strengthens local freedom and cultural identity.

The foundation has operated from the Vatican, hosting high-level roundtables and dialogues — including one on Oct. 18 that participants said included high-level EU, U.S., Swiss, Russian, and Ukrainian nationals.

The foundation’s leadership includes Monsignor Bernard Ardura, postulator of the beatification cause of Venerable Robert Schuman and former president of the Pontifical Committee for Historical Sciences. His presence underscores the initiative’s roots in Schuman’s Christian-democratic heritage and the Church’s understanding of Europe’s vocation.

The board also includes Henri Malosse, former president of the European Economic and Social Committee.

Speaking to CNA, Malosse said Europe’s deepest crisis today is not economic but moral.

“Today’s Europe first of all lacks humanity,” Malosse said. “Egoism is no longer only a personal attitude — it has become the attitude of nations. When one member suffers, others close their eyes and ears.”

Malosse said it is time for the European Union to embrace renewed solidarity. “We need projects that build social harmony — not social dumping — and real support for families, children, the elderly, and people with disabilities. The EU has become only about money and the economy. What we need is a union of culture, health, and care. Solidarity must once again become the soul of Europe.”

Louvrier told CNA that the Schuman Plan 2.0 aims to respond to that need.

“The Schuman Plan 2.0 is a practical path for Europe to assume its responsibility for peace, unity, and prosperity across the entire Northern Hemisphere,” he said. “What we are doing is simply carrying forward the legacy of Venerable Robert Schuman — a legacy of moral clarity and political courage.”

Robert Schuman, French foreign minister after World War II, was declared venerable by Pope Francis in June 2021, recognizing his heroic virtue. His 1950 proposal to pool French and German coal and steel production led to the creation of the European Coal and Steel Community, the precursor to the European Union.