Ss. Cyril and Methodius Ukrainian Catholic Church

Sister Angela Musolesi served as an assistant to renowned exorcist priest Gabriel Amorth for 28 years. / Credit: Nicolás de Cárdenas/ACI Prensa

Madrid, Spain, Jun 4, 2025 / 10:47 am (CNA).

Sister Angela Musolesi was born in the small Italian town of Budrio on Dec. 8, 1954, the centennial year of the proclamation of the dogma of the Immaculate Conception.

A Franciscan nun, Sister Angela collaborated for 28 years with the renowned Italian priest and exorcist Father Gabriel Amorth. To expand the legacy of Amorth, who died on Sept. 16, 2016, in Rome at the age of 91, she founded the Children of Light association.

San Pablo Publishing has just published Sister Angela’s Spanish-langauge book “You Are My Ruin,” a volume that explains the causes of demonic possession and offers effective tools for confronting the actions of the devil.

Sister Angela does this with particular reference to the family, a field in which Our Lady of Fátima prophesied that the devil’s final battle against God and humanity will be fought.

Just a short distance from the statue of the fallen angel in Madrid’s Retiro Park, Sister Angela spoke with ACI Prensa, CNA’s Spanish-language news partner, about her latest work.

ACI Prensa: When the devil tells you “You are my ruin,” is it a desperate voice from the devil or a temptation to boost your ego?

Sister Angela: No, it’s a fear the devil has of me … he fears me, just as he feared Father Gabriele Amorth.

How is it that the devil is afraid of a human being?

Because we have Jesus within us, we have the resurrection of Jesus within us. [The devil] knows this well, and sometimes he has told us: “We know that you have already defeated us.” We speak in the name of Jesus, so we have already defeated all the demons, although perhaps we are a little afraid at times. I am not.

But you and Father Amorth are the Navy Seals (the elite force of the United States Navy) in the confrontation with the devil. How do we, as ordinary Catholics, make the devil fear us?

With the action of the Holy Spirit. The Holy Spirit bothers the devil a lot. It is the spirit of the risen Jesus. Sometimes, when I have prayed over someone, invoking the Holy Spirit, the devil has cried out: “You are hurting me, you are hurting me.” Only with the Holy Spirit. The more we have the Holy Spirit within us, the more we have the courage of Jesus. As St. Paul says in the Second Letter to Timothy: “God has not given us a spirit of fear but of courage, of strength, of wisdom, of light.”

Your book aims to better understand the enemy. Why is this goal important?

To understand his actions, how he works in the world and within us, in our minds. Because he primarily tries to attack the intellectual faculties and, through that, the heart. From the mind, from the head, through the brain, he confuses us.

The most widespread action in the world is that of Lucifer, who is the spirit of mental confusion, of the darkening of intelligence, of the inability to make decisions, and then also of madness, suicide, and death. This is what happens to young people who no longer have Jesus as a point of reference.

You began your apostolate in prisons. Does the devil move well behind bars?

He moves well in society. Certainly, prisoners, convicts, are the ones who suffer the most. But I can tell you that when I was in prison for 10 years, I would go and bring them Jesus. I would invoke the Holy Spirit, offer prayers of deliverance and healing, and the next time the prisoners would ask me: Sister, are you still saying that prayer?

You also have a great heart for ecumenism.

Absolutely, yes.

Are the different Christian groups more similar in how we conceive of the devil than in other doctrinal matters? Is this a point of unity that favors communion?

Yes, absolutely. Also because, for example, our evangelical brothers and Protestants in general have a great devotion to the Holy Spirit. And the Holy Spirit, as we have said, is what bothers the devil the most, because it is the spirit of Jesus. This is a common point. Even the final part of the Lord’s Prayer — “deliver us from evil.” When the devil manifests himself, and that is repeated several times, it makes him scream.

The most difficult thing is to get the devil to manifest himself, to make himself visible through a person who has a demonic action. But the most widespread action in the world is the ordinary action of the devil: mental confusion. It makes people believe he doesn’t exist, it makes them believe he doesn’t create problems.

The teaching that Father Gabriele Amorth has already spread is important because it says: Look, the devil is at work in the world. We must speak more about him, and everyone must apply Jesus’ words: “Whoever believes in me must — not can, must — command the devil, heal the sick, and raise the dead.”

So any of us, a layperson, a nun, or a normal priest, must command the devil and not be afraid. This teaching is sometimes disputed in the Catholic Church because there are priests who say no, that a normal priest, a normal nun, or a layperson cannot do that.

But Jesus was clear. Jesus said: “Whoever believes in me must not be afraid of the devil,” and he must do these things. This is the novelty of Father Gabriel Amorth’s teaching, which we are continuing. I say we because I founded the Children of Light during his lifetime, and we are continuing his teachings.

Tell us something special about the book that invites people to pick it up. What’s new about this book?

More than an explanation of the devil, it’s about how to free oneself from the devil, how to free marriages. It explains very well how to recognize the action of the devil in marriages that are about to break up. It explains what a person, a layperson, a wife can do for her husband if he has difficulties with fidelity, or what a mother can do for her children. This is very important; the book is important for this reason. It is the practical application of how to free oneself from the action of the devil.

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

Bern, Switzerland. / Credit: SCStock/Shutterstock

Stockholm, Sweden, Jun 3, 2025 / 10:16 am (CNA).

In a landmark decision, the Swiss Catholic Women’s Federation (SKF) — the largest denominational women’s organization in the country with 100,000 members — has voted to remove the word “Catholic” from its name. The group will now operate as the Women’s Federation Switzerland, accompanied by the tagline “Surprisingly Different Catholic.”

Originally founded a century ago, the organization was established to preserve Catholic life in families, communities, and the state. It was also established as an alternative to the predominantly Protestant Swiss Federation of Women’s Associations.

As reported by CNA Deutsch, CNA’s German-language news partner, the name change is driven by concerns regarding the public image of the term “Catholic.”

“As a Catholic umbrella organization, we consciously and repeatedly adopt positions different from those of the official Church,” Simone Curau-Aepli, the federation’s president, said of the change.

One concrete example of this is the SKF’s stance on homosexuality. Since 2001, the SKF board has advocated opening civil and ecclesiastical marriages to same-sex couples.

Manuela Winteler, head of the Bazenheid Women’s Community, maintained that “to save the ‘catholic’ in its original sense and the goals and values of the federation,” the word “Catholic” must disappear from the name.

She referred to the etymological meaning of “catholic,” which comes from Greek and means “all-embracing, total, universal.” This, she explained, signifies that the Church was “sent to all people,” not just to “members of the Roman Catholic denomination.”

The reasoning behind the name change drew criticism from Catholic organizations. Both the Cooperation Council of the Swiss Bishops’ Conference (SBK) and the Roman Catholic Central Conference (RKZ) expressed regret about the requested name change. It remains to be seen whether the move will also have financial consequences. The SBK receives around 7% of its funding from the RKZ.

The move by the SKF raises questions about whether similar decisions to “rebrand” will be made by Catholic women’s organizations in neighboring Germany and Austria. However, an analysis of current discussions suggests that the major Catholic women’s associations in both countries intend to maintain their religious name despite undergoing reflection processes.

German associations currently reject name change

The two largest Catholic womens’ organizations in Germany have ruled out renaming themselves in the manner of the Swiss. With approximately 265,000 members, the Catholic Women’s Community of Germany (Katholische Frauengemeinschaft Deutschlands, KFD) and with about 145,000 members, the Catholic German Women’s League (Katholischer Deutscher Frauenbund, KDFB), currently see no reason to remove “Catholic” from their names.

Agnes Wuckelt, deputy federal chairwoman of the KFD, stated that removing the “K” from the association’s name is not an issue at the federal level. Despite similar experiences to the SKF, the KFD is “proactively addressing” this by advocating strongly for women’s issues within the Catholic Church, she said.

The KDFB, however, described the name change of the Swiss women as an “understandable strategic decision,” without announcing any plans to rename their organization.

Instead, both associations instead are focusing on redefining what “Catholic” should mean in their context.

The KFD has expressed this intention for several years with the concept of “differently Catholic.” Birgit Kainz, KDFB regional chairwoman, explained: “We in the KDFB call ourselves ‘Catholic’ but understand ourselves not just as a Roman Catholic but as a Christian association.”

Austrian situation remains unchanged

With around 170,000 members, the Catholic Women’s Movement of Austria (Katholische Frauenbewegung Österreichs, KFB) has not yet made any efforts to change its confessional designation. Unlike the German associations, there are no documented public discussions about a possible name change. 

The Austrian KFB is organized as a lay Church organization within the framework of Catholic Action, making it structurally more closely tied to Church hierarchies than its German sister organizations. This organizational integration may explain why discussions about abandoning “Catholic” in the name have not yet taken place publicly.

Karol Nawrocki, presidential candidate of the Law and Justice Party (PiS), speaks to supporters following the Polish presidential runoff election on June 1, 2025. / Credit: Marek Antoni Iwaczuk/SOPA Images/LightRocket via Getty Images

CNA Staff, Jun 2, 2025 / 14:49 pm (CNA).

In a tightly contested runoff election, nationalist candidate Karol Nawrocki won Poland’s presidency with 50.89% of the vote, narrowly defeating Warsaw mayor Rafał Trzaskowski’s 49.11%, according to final results announced Monday. 

Nawrocki, a 42-year-old historian and former amateur boxer, ran on a platform emphasizing traditional Catholic values and cultural and political conservatism. He has vowed to maintain close ties between the Polish government and the Catholic Church, saying he views faith as a cornerstone of national culture. 

During the campaign, Nawrocki made headlines by publicly shredding a copy of “Gender Queer: A Memoir,” signaling his staunch opposition to progressive social policies. He has pledged to veto any legislation liberalizing Poland’s strict abortion laws or introducing same-sex civil unions, citing the Catholic Church’s teachings on sexual ethics and the need to protect traditional family structures. 

“Poland’s strength lies in its faith and family values,” Nawrocki declared at a campaign rally, framing his presidency as a defense against secular influences.

His conservative stance contrasts sharply with Trzaskowski, who campaigned on progressive reforms, including abortion law liberalization, support for LGBTQ+ civil partnerships, and deeper European integration.

Nawrocki is expected to use his presidential veto to block Prime Minister Donald Tusk’s pro-European Union, reformist legislative efforts. 

The Polish presidency, while largely ceremonial, wields significant influence through its veto power, which requires a 60% parliamentary majority to override — a threshold Tusk’s coalition lacks. This dynamic echoes the tenure of outgoing President Andrzej Duda, a PiS (Law and Justice Party) ally who consistently thwarted Tusk’s attempts to reverse PiS-era judicial reforms.

Poland’s president is elected to a five-year term through a two-round voting system, with a runoff between the top two candidates if no one secures a majority in the first round. Presidents may serve up to two terms. Duda’s second term ends on Aug. 6, when president-elect Nawrocki will be sworn in to office.

The election, the closest in Poland’s post-communist history, underscores the country’s deepening political divide. Early exit polls had predicted a Trzaskowski win, while the actual results ended up reversing those projections. Exit polls also showed that younger voters leaned toward Nawrocki in the runoff.

Nawrocki’s win has broader implications for Poland’s role in Europe. His opposition to strengthening EU ties and Ukraine’s NATO membership sets him apart from Trzaskowski’s pro-EU platform.

Nawrocki has expressed strong opposition to illegal immigration, advocating for policies that prioritize Polish citizens and reject EU-driven migration frameworks.

“My Poland is a Poland without illegal migrants,” he said during his campaign.

Conservative European leaders celebrated the result, with Hungary’s Prime Minister Viktor Orbán calling it a “fantastic victory” and France’s Marine Le Pen, deputy of the French National Assembly, praising it as a rejection of the “Brussels oligarchy.” 

Nawrocki attended the National Day of Prayer at the White House last month, posing for photos with President Donald Trump, who supported Nawrocki’s presidential bid.

At a Conservative Political Action Conference (CPAC) meeting in Poland last week, U.S. Homeland Security Secretary Kristi Noem also strongly endorsed Nawrocki.

“I met with Karol, and let me be clear: He must be Poland’s next president. Are we on the same page?” Noem declared.

“You need to choose the right leader,” she continued. “You can be the ones to steer Europe back toward conservative values.”

In the morning, the Holy Blood is venerated in St. Salvator Cathedral during a Eucharistic celebration, with archbishop of Tehran Cardinal Dominique Mathieu concelebrating. Then during the procession, he carries the reliquary for part of the route on May 29, 2025. / Credit: Thomas P. Reiter

Bruges, Belgium, May 31, 2025 / 11:00 am (CNA).

Over 45,000 people, including visitors from the Americas, lined the streets and walked in procession Thursday for the Holy Blood Procession in Bruges, Belgium, which has taken place annually on Ascension Day since May 3, 1304.

The procession depicts how a relic of the Holy Blood of Christ was brought to the West Flemish city following the Crusades.

Organized by the “Edele Confrèrie van het Heilig Bloed” (“Noble Brotherhood of the Holy Blood”), this year’s procession featured approximately 1,800 participants who reenacted 53 biblical and historical sacred scenes. 

The procession moves through the entire medieval city center, which was declared a UNESCO World Heritage Site in 2000.

The most prominent participant this year, alongside Bruges Bishop Lode Aerts, was Cardinal Dominique Mathieu, a Belgian religious cleric whom Pope Francis appointed as archbishop of Tehran-Isfahan in 2021 and admitted to the College of Cardinals as a cardinal priest in December 2024. 

Mathieu speaks six languages, including Arabic, and belongs to the Franciscan Minorite order. He was born in the Belgian province of Luxembourg but grew up in Damme, near Bruges. 

In 2009, UNESCO added the Holy Blood Procession to its “List of Masterpieces of Oral and Intangible Heritage of Humanity.” This World Heritage recognition came 700 years after Pope Clement V officially sanctioned the veneration of the Holy Blood relic in Bruges through the papal bull Licet Is in 1310. 

According to tradition, Thierry of Alsace, count of Flanders, brought several drops of Christ’s blood from Jerusalem during a crusade in 1150. The relic has since been preserved in the Holy Blood Chapel in Bruges and serves as a daily attraction for tourists and pilgrims from around the world. 

Bruges, the capital city of West Flanders in northwest Belgium known for its port, canals, medieval buildings, and cobblestone streets, is widely known to international audiences through the 2008 film “In Bruges” starring Irish actor Colin Farrell.

Just a mention of Lough Derg summons tales of sleep deprivation, discomfort, and hunger, but it’s a deeply spiritual place of renewal and hope, from which faithful pilgrims often emerge reborn through the rituals of self-purification. / Credit: Lough Derg

Dublin, Ireland, May 31, 2025 / 09:00 am (CNA).

This weekend, the Jubilee of Hope pilgrimage season will open in Ireland and the first cohort of 2025 pilgrims will disembark on a small island called St. Patrick’s Purgatory located on Lough Derg, a remote inland lake in County Donegal, after a short 10-minute boat journey. 

Lough Derg is renowned among the faithful for its physically grueling but spiritually uplifting three-day pilgrimage. 

Just the mention of Lough Derg in Ireland summons tales of sleep deprivation, discomfort, and hunger, but it’s a deeply spiritual place of renewal and hope from which faithful pilgrims often emerge reborn through the rituals of self-purification. 

The site dates back at least to the 1100s when Henry of Saltrey, a Benedictine monk, wrote of the exploits of a Knight Owain who visited St. Patrick’s Purgatory. It is said to have influenced the first book of Dante’s “Divine Comedy” and is alluded to by Hamlet.

Once dubbed the “Ironman of Pilgrimages,” Lough Derg is approached with stoicism by those who embark on it: with trepidation, careful selection of suitable clothing, and a necessary dose of black humor. Many who make the three-day pilgrimage feel compelled to repeat it, citing the searing and visceral self-examination and reflection brought about by intense prayer, atonement, fasting, and physical mortification of going barefoot. They say that upon completion there follows a unique spiritual and prayerful renewal. Pilgrims are drawn there for many reasons: to give thanks or do penance, or out of grief, love, curiosity, tradition, or duty. But faith is always at the fore. 

Although the pilgrimage season is during the summer, it is more often characterized by cold, wet Irish weather exacerbated by lack of sleep, fasting, and blisters.

What’s the draw?

So what is it that attracts pilgrims every year, so many of them repeat visitors? 

Dr. Lee Casey from Derry has been a frequent pilgrim, sometimes going twice in the same year. His parents did made the pilgrimage on their honeymoon. Lee hopes to return this year after recovering from a bout of serious illness that literally took him off his feet. He told CNA: “It is the only place on earth that you get the spiritual fix that you get from Lough Derg.”

Pilgrims remain on the island for two nights, arriving around noon on the first day and departing the morning of the third day. Fasting begins at midnight prior to arrival and lasts until midnight on the third day, when the person has returned home. One Lough Derg meal a day is permitted: black tea, coffee, dry toast, oatcakes.

Upon setting foot on the island, pilgrims divest themselves of food and drink as well as phones and other electronic devices. Footwear is removed for the duration of the stay; rugged bare rocks thenceforth are a constant presence under bare feet.

Station prayers

Station prayers repeated on penitential prayer beds of bare stone leave a lasting impact on pilgrims, on their knees and feet. These prayer beds that form the central part of the prayer program are remnants of the old beehive “prayer” cells used by ninth-century monks. 

The station prayers can be described as “body” prayers where the emphasis is on kneeling and walking while reciting basic prayers like the Our Father, Hail Mary, and the Creed. Nine station prayers are completed over the three days, and each takes about an hour to complete. Pilgrims say that after a while it becomes meditative.

The Vigil

The Vigil lasting 24 hours on the first night is the heart of the experience as pilgrims journey together in watchful prayer staying alert despite the intense desire to sleep. 

Liturgies celebrated include the Eucharist, the sacrament of reconciliation, and the Way of the Cross. There is time for reflection.

“Lough Derg is a great place to bring burdens and leave them behind and often it is the unexpected that surprises us — a thought emerges, a new idea, a different way of looking at something,” Monsignor La Flynn, prior of Lough Derg pilgrimage site, told CNA. “Or perhaps, the gift of this time away from everything provides an opportunity to be at peace, to empty the mind, and to listen to the whisper of our God,” he said.

He added: “The ebb and flow of the pilgrimage — the strenuous pilgrimage exercise coupled with times of peaceful reflection — are about opening us to receptivity, about finding a new honesty and humility that we can take with us into our daily lives.

Returning pilgrims

Aidan Gallagher lives in Newry, County Down. A frequent visitor to Lough Derg for years, he told CNA he plans to be there this year. “Yes, I intend going this year, please God. Why? It’s a powerful reset. Each time I go, it reminds me of how much we have in the world, but how little we actually need.”

“It’s also good opportunity to say thanks, for what I’ve been given, and what I have not. It’s a very powerful place, just the atmosphere and spirit there, with the wind, rain, waves, scenery, the fasting and prayer, and especially the people you meet. You can meet God there too and while it’s a tough pilgrimage, it definitely does the soul good.”

Casey agrees the isolation adds to the experience. “It’s just a fantastic place, the stillness, the quietness, and the beauty of it is just unique.”

Gallagher added: “It’s also a powerful place to remember loved ones — alive or passed on. I often think of the millions of people over 1,500 years who came here before me, who smoothed out the rough stones for me. All those people praying with their heart for loved ones, wives and children, brothers and sisters, for peace, justice, and I often think, where are they now? And for me the answer is obvious.”

Tracy Harkin is a busy mother of eight children who plans to make the pilgrimage this year as well. “It’s been a few years since I’ve been there,” she said. “It’s difficult, but a spiritually powerful pilgrimage like no other. Prayers are always answered.”

Seosamh Ó Gallachóir has completed the Lough Derg pilgrimage for as many years as he can remember. During COVID-19, when the island was closed, he replicated the strenuous pilgrimage exercises at his home in County Tyrone. He draws a deep sense of spiritual fulfillment from making the Lough Derg pilgrimage. 

Ó Gallachóir makes the simple pilgrim rations sound like a gourmet feast. “The lure of the Lough Derg soup [is enough] to stave off the hunger pangs. The recipe is well known and simple: hot water with a hint of salt and pepper. The death and resurrection cycle of this three-day pilgrimage lends itself to a feeling of great euphoria when completed.” 

Prepping for the experience

When asked what to bring to the holy island — and what not to bring — the intrepid pilgrims offered advice both temporal and spiritual. 

Drawing on more than 40 visits, Gallachóir’s advice is simple: “Bring a spare set of warm clothes, hat, waterproof coat, and leggings, and don’t forget your rosary beads.”

And what not to bring? “Mobile phones, radios, or any electronic devices. No food allowed or bottled drinks and no personal musical instruments allowed,” he said.

Gallagher agreed with his fellow pilgrims on what to pack, adding that pilgrims should leave “impatience” at home. “When the pilgrimage at Lough Derg is over you leave behind your sins, bad opinions about yourself, any mental burdens. The priest says you can leave all these behind you on the island when you leave.”

Harkin’s pilgrimage survival kit includes insect repellent and leaves behind “all those books you think you will read. You will be too busy praying and too tired to read when the praying is done.”

“Leave behind your vanity bag, you just won’t care enough! Leave behind all your worries and cares. You will be too hungry, cold, and exhausted to think of anything other than finally getting into a warm bed on that second night.”

“Don’t forget your sense of humor, it will get you through those three days,” she said. 

For the 2025 Jubilee Year, visitors to all three of Ireland’s main shrines — Lough Derg, Croagh Patrick, and Knock Shrine — can get a unique pilgrim passport stamped.

An attendee prays the rosary during a demonstration called by the association “La Marche pour la vie” against abortion and euthanasia in Versailles, southwest of Paris, on March 4, 2024. / Credit: GEOFFROY VAN DER HASSELT/AFP via Getty Images

Paris, France, May 31, 2025 / 06:00 am (CNA).

The French National Assembly has approved a controversial bill legalizing “assistance in dying,” a move that the country’s Catholic bishops describe as a grave threat to the dignity of life and the social fabric of the nation.

The amended version of the law was passed on May 27 with 305 votes in favor and 199 against. While the palliative care provisions received broad support, the article establishing a legal right to assisted suicide and euthanasia has drawn significant criticism from Church leaders, bioethicists, and a wide range of civil society voices.

In a statement released shortly after the vote, the French Bishops’ Conference (CEF) expressed its “deep concern” over the adoption of a so-called “right to assistance in dying.” While welcoming the Assembly’s support for improved palliative care, the CEF reaffirmed its opposition to the legal institutionalization of euthanasia.

The bishops reiterated arguments they had made in a May 19 statement issued ahead of the vote: “This text, among the most permissive in the world, would threaten the most fragile and call into question the respect due to all human life.” They vowed to continue engaging in the legislative process, which now enters the Senate phase and will return to the Assembly for a second reading later this year.

The CEF emphasized its commitment to contributing “all useful elements to enlighten discernment” on what it called an “infinitely grave, complex, and even intimidating” issue. As the bill now proceeds to the Senate, where debate is expected to begin in late September or early October, the bishops intend to remain fully engaged in the public and legislative discourse.

Drawing on the daily experience of more than 800 hospital chaplains, 1,500 volunteers, 5,000 home and nursing home visitors, and countless priests, deacons, consecrated persons, and laypeople involved in pastoral care across France, the bishops insisted that the Church has both the authority and the responsibility to speak on behalf of the dying.

Bishop Pierre-Antoine Bozo of Limoges, in an interview with RCF radio following the vote, addressed concerns about the new legal offense of hindering access to assisted dying, which some fear could restrict the Church’s mission of accompanying the sick and dying.  

The bishop expressed a calm stance, urging Catholics to remain “very free” in their commitment to support the suffering: “Their desire must be to accompany, out of love, charity, care, and fraternity, all those who suffer, without having to ask themselves whether they might be repressed by the offense of obstruction.” 

French Catholic leaders have spared no effort to make their voice heard since the bill was first introduced in 2022. In addition to their own institutional initiatives, the Church has taken part in broader public debate through the Conference of Religious Leaders in France (CRCF), co-signing a joint declaration that warned that the “terminology chosen — ‘assistance in dying’ — masks the true nature of the act: the voluntary administration of a lethal substance.”  

Just days after dedicating their annual prayer vigil for life at Notre-Dame Cathedral to the end of life issue on May 21, the bishops of the Île-de-France region sharpened their message further, issuing an open letter on May 26 — the eve of the parliamentary vote — to the deputies and senators of their dioceses.  

They cautioned, in particular, against a dangerous distortion of language, arguing that the proposed law risks redefining care as the act of causing death. The 11 bishops denounced what they see as “contradictions, counter-truths, and false pretenses of humanism” underlying the text.

“How can we call ‘natural’ a death that is deliberately induced?” they wrote. “How can we speak of a ‘right to die’ when death is already inevitable?” The bishops also questioned the long-term implications of the law’s framing, suggesting it opens the door to future extensions to minors or elderly people with cognitive disorders such as dementia.

The Church has continued to build alliances with health care professionals, legal scholars, and ethicists who have spoken out publicly in recent years against what they view as a rupture in the French model of care and more broadly of the Christian civilization. “The death given,” the bishops reiterated, “is not, and cannot be, a form of care.”

While the path toward implementation is still unfolding — the government aims for enactment by 2027 — the bishops emphasized that an alternative already exists in the Claeys-Leonetti law of 2016, which allows for deep and continuous sedation without actively inducing death.

The Church has long argued that this legislation offers a humane balance between pain management and respect for life. The bishops also lamented that more than 20% of French departments still lack access to palliative care services, calling instead for serious national investment in this field.

The Paderborn Cathedral in Germany / Credit: By A.Savin / Wikimedia Free Art License

Frankfurt, Germany, May 29, 2025 / 10:48 am (CNA).

A German archdiocese has distanced itself from the controversial performance “Westfalen Side Story” in Paderborn Cathedral and told CNA Deutsch, CNA’s German-language news partner, that it had no prior knowledge of the specific content of the performance. 

The Archdiocese of Paderborn in Western Germany expressed regret that the staging had “hurt religious feelings,” and has since initiated internal reviews.

The controversial performance by the ensemble Bodytalk on May 15 triggered a wave of outrage and led to a petition with more than 20,000 signatories. Under the title “Against the Desecration of Paderborn Cathedral: For the Protection of Our Sacred Sites,” the faithful call for a clear response from the Church.

The high-profile event was attended by Germany’s President Frank-Walter Steinmeier and North Rhine-Westphalia’s Minister President Hendrik Wüst, CNA Deutsch reported. 

The performance was intended to be part of official celebrations marking the 1,250th anniversary of Westphalia. It featured a woman and a half-naked man wielding scythes followed by a second shirtless man who entered with a bowl full of plucked chickens wrapped in diapers. 

The performers made the dead animals “walk” by their hands through the altar area while they sang “Fleisch ist Fleisch” (“Meat is meat”) to the tune of the 1984 pop song “Live is Life” by Austrian band Opus. 

The official statement further noted that the cathedral had “frequently been the site of high-level cultural events in the past.”

Regarding the controversial performance, the archdiocese stated: “The specific content and design of this program segment was not known in advance to those responsible either on the organizers’ side or at the venue.” Looking ahead, the archdiocese announced: “We take the reactions to the performance very seriously and have already begun reviewing our internal procedures.”

At the same time, the statement expressed “explicit regret that the performance hurt religious feelings.”  

The archdiocese further emphasized that such an effect was "never intended at any point” and also “does not reflect our expectations for this place with its special religious, historical, and cultural significance.” 

The petition hosted on the platform CitizenGo is addressed to Paderborn’s Archbishop Udo Bentz. The signatories call not only for a public apology but also for an “act of penance and reparation with a reconsecration of the cathedral in Paderborn, which was desecrated by this performance.”

The collected signatures will be submitted not only to the archbishop but also to the apostolic nuncio in Germany, Archbishop Nikola Eterović.

The petition states: “Catholic churches are sacred spaces, built for worship and oriented toward the veneration of God. The use of our churches should always point to God’s presence and lead to adoration.”

The case containing the body of St.Teresa of Ávila after an extraordinary public exposition in 2025. / Credit: Photo courtesy of Discalced Carmelites Iberian Province

Madrid, Spain, May 28, 2025 / 18:11 pm (CNA).

Approximately 93,000 faithful venerated the body of St. Teresa of Jesus (Ávila), which was publicly exhibited May 11–25 for the third time in four centuries in the small town of Alba de Tormes, Spain.

The saint’s remains were returned to the silver case placed at the center of the altarpiece of the Basilica of the Annunciation in the Castilian city where the Carmelite reformer died.

Eight Discalced Carmelite friars from different convents carried the case, preceded by others holding the 10 keys required to open it, to the accompaniment of the municipal band.

Pilgrims of different nationalities streamed in for this rare occasion to venerate the saint following Pope Francis’ canonical recognition of the body, which took place in its first phase in August 2024.

In February, the body was transferred to a temporary case until it was transferred to the one that contained the saint’s body during the public exposition, which had only previously taken place in 1760, for seven hours, and in 1914, for one day.

The Discalced Carmelites order explained from the outset that the intention behind this extraordinary occasion was “to bring pilgrims closer to Jesus Christ and the Church, to evangelize all visitors, and [to foster] greater knowledge of St. Teresa of Jesus.”

The canonical recognition of the saint’s remains made possible a reconstruction of her face based on anthropomorphic and forensic study, historical testimonies, and descriptions of her from the time in which she lived.

The scientific team that studied the body of St. Teresa of Jesus noted in a report that it is in an “extraordinary state of preservation” despite the passage of time. They also observed that the nun may have suffered from osteoporosis, bilateral osteoarthritis of the knee, and a bone condition below both heels associated with pain.

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

Cardinal Louis Raphaël Sako, patriarch of the Chaldean Catholic Church, presides over a celebratory liturgy at Notre-Dame Cathedral in Paris on the occasion of the World Day of Eastern Christians on May 25, 2025. / Credit: L’Œuvre d’Orient

ACI MENA, May 27, 2025 / 17:18 pm (CNA).

To mark the World Day of Eastern Christians, held every year on the sixth Sunday of Easter and organized by the association L’Œuvre d’Orient, Cardinal Louis Raphaël Sako, patriarch of the Chaldean Catholic Church, presided over the Divine Liturgy in the Chaldean rite at Notre-Dame Cathedral in Paris on Sunday, May 25.

The celebration brought together bishops and faithful from various backgrounds. According to Vatican News, the World Day of Eastern Christians is for prayer, encounter, and communion between Eastern and Latin Christians.

This year’s liturgy was distinguished by the blessing of eight icons painted by both French and Middle Eastern artists depicting the first saints from the early centuries of Christianity. 

These icons were anointed with chrism and will be placed on Wednesday in the newly dedicated St. George Chapel — a space within the cathedral set aside for Eastern Christians.

In his opening remarks, Archbishop Laurent Ulrich of Paris described icons in the Eastern tradition as “true windows into eternity, a faithful witness to the faith of the entire Church. They are not mere pictures but an entryway into God’s holiness. To pray before them is a profound spiritual act.” 

Ulrich expressed his hope that many Eastern Christians would come to St. George Chapel to pray, noting that the diocese had decided to consecrate it upon the cathedral’s reopening.

Expressing his deep admiration for the cathedral’s restoration, Sako said that the East “formed the roots of Christianity, while the West, through its missionaries, became its beating heart.”

He added: “The dedication of this chapel for Eastern Christians is of great significance, as it reveals the Church’s universality and unity. It is a source of pride for us. We are deeply grateful to the Church in France, which stood with us during the horrors we endured under ISIS.”

Speaking to ACI MENA, CNA’s Arabic-language news partner, Syrian artist Neemat Badwi explained that the eight icons portray early Eastern saints according to the Churches and regions they are associated with. These include Andrew of Constantinople, James of Jerusalem, Mark of Alexandria, Gregory the Illuminator of Armenia, Thomas of India, Addai and Mari of Seleucia-Ctesiphon in Iraq, Frumentius of Ethiopia, and Ignatius of Antioch. It was the icon of Ignatius that L’Œuvre d’Orient commissioned Badwi to create.

Badwi mentioned that he did not copy the icon from an earlier model but created an entirely new design. The work took him nearly three months to complete. He delivered the icons last month after arriving in Paris from Aleppo, accompanied by his brother, artist Bashir Badwi. Both were in the city to attend the conference titled “In Flesh and Gold” at the Louvre’s Michelangelo Gallery, which focused on the art and restoration of sacred icons.

This story was first published by ACI MENA, CNA's Arabic-language news partner, and has been translated for and adapted by CNA.

The Lecceto hermitage near Siena, Italy. / Credit: LigaDue, CC BY-SA 4.0, via Wikimedia Commons

ACI Stampa, May 27, 2025 / 12:18 pm (CNA).

The Augustinian nuns of Lecceto are a small community living in a hermitage 10 kilometers (a little more than six miles) from the city of Siena in Italy. The hermitage bears witness to an ancient and rich history that began in the 12th century and originates with the Augustinian order. 

Today, several Augustinian nuns live here, praying, working, and studying — a contemplative life that mirrors that of the new Pope Leo XIV, who knows the nuns of Lecceto well and has visited them on several occasions in their beautiful setting among the olive trees and vineyards of Tuscany. 

ACI Stampa, CNA’s Italian-language news partner, asked Sister Sara Maria to share the activities of the nuns at the monastery and the nuns’ relationship with Pope Leo XIV.

ACI Stampa: As an Augustinian community, how did you receive the news of Cardinal Robert Prevost becoming the new pope?

Sister Sara Maria: Augustine always lived and professed a deep love for the Church, the “true mother of the faithful.” As daughters of Augustine and thus deeply devoted daughters of the Church, we followed the days of the congregations and then the start of the conclave with great prayerful participation. 

That ecclesial participation also included a human sentiment connected to the presence in the conclave of our beloved brother, Father Robert Prevost, whom we esteemed as someone who could be elected. Knowing his human and spiritual depth ... we feared for him, and when the cardinal protodeacon began to proclaim the name, the mere “R” of “Robertum” was enough to fill us with both joy and trepidation — joy for the Church, which had a new pope in such a short time, showing the world the power of the Spirit in the grace of unity; joy for an Augustinian pope who once again would bring to the world the charism of communion and unity of St. Augustine. Trepidation for the burden placed on our brother, as he himself said the next day to the cardinals: “You have called me to carry that cross and to be blessed with that mission.”

Do you know him personally? We understand he has visited you a few times. Could you tell us about those moments?

We have known Father Robert since the years when he was prior general of the Order of St. Augustine and, due to his institutional role, he visited our community multiple times, presiding over important celebrations, elective chapters, and helping us through some difficult points in our journey. 

Every time we had the joy of welcoming him among us, we appreciated his fraternal presence, his warmth and capacity for listening, the simplicity of his manner, and the clarity with which he could express himself: a person capable of guiding and making decisions, starting from a real openness to others and to their situations.

What are your activities in the monastery? What do the Augustinian nuns do?

The Augustinian nuns, just like the Poor Clares for the Franciscans, or the Carmelites, or the Dominican and Servite nuns, are the contemplative branch of their respective mendicant orders. This means that ours is a cloistered life centered on prayer. But, as Augustinians, the life we lead is marked entirely by a yearning for communion: “Cor unum et anima una in Deum” — “One heart and one soul in God,” as St. Augustine loved to repeat.

We live a very simple daily life made up of prayer, work, and study (“Rise, seek, sigh, yearn with ardor, knock on the closed door. If we feel no desire, if we have no longing, if we do not know how to sigh, we will end up throwing pearls before anyone, and find only worthless pearls ourselves” — In Ev. Io. tr. 18,7), in communion and openness to anyone who knocks at our door.

Our main activity — after prayer — is the welcoming of men and women who are in search of God’s peace, who ask for a time of rest and the sharing of the experience of faith. 

What are your hopes for the new pope? Do you expect to hear from him or get in touch?

For Pope Leo we pray, asking for an abundance of the Spirit’s gifts and peace of heart for the heavy task he has undertaken. We know his balance and his humility, and we wish him to walk serenely along the path he has set for himself: to be a servant of the faith and the joy of the people of God who have been entrusted to him. 

In recent days we have sent him congratulatory messages, and we were also blessed with an audience granted to some Augustinian men and women: It was a great gift to be able to greet him, to receive his blessing ... and to witness firsthand his deep, abiding serenity.

This story was first published by ACI Stampa, CNA's Italian-language news partner, and has been translated and adapted by CNA.