ST. JOHN THE EVANGELIST, SLATERSVILLE RI

A family says good-bye to summer and welcomes the fall. / Credit: Zoteva/Shutterstock

ACI Prensa Staff, Sep 10, 2025 / 09:00 am (CNA).

After days of vacation this summer, many people have returned to their usual routines, leaving behind long, peaceful days and that feeling of freedom from schedules or obligations.

The return to school, the early-morning rush, and the many responsibilities of work and family life can sometimes lead to fatigue and even a certain melancholy.

However, this time also offers the opportunity to begin anew and embrace Christian joy and hope with faith.

Father Juan José Pérez-Soba, a diocesan priest and professor of family ministry at the Pontifical John Paul II Theological Institute for Marriage and Family Sciences in Rome, offered some reflections on the end of summer and the beginning of fall.

He told ACI Prensa, CNA’s Spanish-language news partner, that “our actions arise from the presence of the people we love and therefore create obligations in which we feel that our hearts are filled up.” 

The obligations of the first days of September can be experienced as “a call from the Lord that contains a promise, … encouraging us to walk with the certainty of counting on the presence of God, who is a source of life,” he noted. 

He said that joy and happiness arise when “we discover the true meaning of what we do.” This will depend on whether our desires “are well-oriented toward building a beautiful life.”

“We must know how to recognize this daily: Even if we end up tired because of what we have done, we are joyful because it was beautiful,” he emphasized.

During vacation, we tend to have more free time to pray, read, and even meditate. Asked whether it is also necessary to begin a prayer routine upon returning from summer vacation, the priest said that “routine entails psychological rest from an action repeated many times, which requires less effort.”

“As with all love, habits are formed that we rely on to grow; this is also good for prayer,” he added.

Pérez also noted the communal dimension of prayer: “Where two or three are gathered in my name, I am there in their midst” (Mt 18:20). Thus, he emphasized that “praying as a family is vital.”

Prayer should be included “in small communal acts: meals, getting up from and going to bed; also in parties and celebrations as a spontaneous act of thanksgiving. In this way, we discover that it is the love of God that unites everything,” he added.

Living the present and the everyday as a gift

Regarding the tendency in our society to “postpone happiness“ for some future time without fully experiencing the gift of the present, the priest said that “not focusing on what we are doing but on what we have to do next is very exhausting because it makes us twice as tense.”

This, for Pérez, “comes from a results-oriented mentality of wanting to respond to demands and not knowing how to enjoy what we are experiencing, because it isn’t considered a gift.”

He said we should know “how to recognize that God gives great unity to our lives through the blessings we receive from him, which allow us to read our history through God’s eyes.” 

"Thus, the year, as in the liturgy, is not about 'repeating' what is necessary, but rather about celebrating God coming into our lives, a memorial that reveals the newness of love, which in every moment asks us for something original," he said.

The priest emphasized that "happiness does not consist in feeling good about doing something, but in understanding that we remain faithful on God's path, in which, as with the disciples at Emmaus, he sets our hearts on fire by explaining the Scriptures and breaking bread."

"This is the time of grace, which is not an empty time, but rather filled with a presence of love that reminds us of the past, that lives on promises, and that knows how to be grateful for present blessings," he explained.

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

Pope Leo XIV greets a young child before his Wednesday general audience in St. Peter’s Square on Sept. 10, 2025. / Credit: Vatican Media

ACI Prensa Staff, Sep 10, 2025 / 08:00 am (CNA).

In his general audience on Wednesday, Pope Leo XIV explained that cries of pain, like those of Jesus in his final moments on the cross, instead of a sign of weakness, can express desire, surrender, and prayer.

A rainy morning in Rome prevented the Holy Father from spending much time greeting the faithful in St. Peter’s Square. Aboard the popemobile, he toured the square amid applause and cheers, stopping to give his blessing, especially to children.

The pope dedicated his catechesis at the weekly audience, which began just over five minutes late, to reflecting on the value of crying.

“At times, what we are unable to say in words, we express with the voice,” Leo said. “When the heart is full, it cries. And this is not always a sign of weakness; it can be a profound act of humanity.”

Although we are accustomed to thinking of crying as something disorderly to be repressed, the Gospel gives our cry a value, reminding us it can be “an invocation, a protest, a desire, a surrender,” the pope said.

“It can even be the extreme form of prayer, when there are no words left,” he continued.

“One cries not out of desperation, but out of desire. Jesus did not cry out against the Father, but to him. Even in silence, he was convinced that the Father was there,” the pontiff said. “And, in this way, he showed us that our hope can cry out, even when all seems lost.”

A cry that manifests the greatest love

Addressing pilgrims huddled under umbrellas in protection against sporadic rain showers, Pope Leo meditated on the “culmination of Jesus’ life in this world: his death on the cross.”

Specifically, he highlighted an important detail worthy of faithful contemplation: That “on the cross, Jesus does not die in silence.”

The pontiff explained that after fulfilling his mission on earth, from the cross, “Jesus uttered a loud cry and breathed his last.” For the Holy Father, “that cry contains everything: pain, abandonment, faith, offering. It is not only the voice of a body giving way, but the final sign of a life being surrendered.” 

He also recalled that the cry was preceded by a question, “one of the most heartrending that could be uttered: ‘My God, my God, why have you abandoned me?’”

Pope Leo XIV emphasized that, in that final moment, Jesus experiences silence, absence, and the abyss. However, according to the pontiff, “it is not a crisis of faith but the final stage of a love that is given up to the very end.”

“Jesus’ cry is not desperation, but sincerity, truth taken to the limit, trust that endures even when all is silent,” he emphasized.

He added that “it is there, in that broken man, that the greatest love manifests itself. It is there that we can recognize a God who does not remain distant but who traverses our pain to the very end.”

Jesus teaches us not to fear crying

The pope also explained that to cry can be a “spiritual gesture,” since it is often one’s first act after birth and a way to stay alive.

“One cries when one suffers, but also when one loves, one calls, one invokes. To cry out is saying who we are, that we do not want to fade away in silence, that we still have something to offer,” he added.

Leo invited those listening not to hold back their tears, because keeping everything inside “can slowly consume us.”

The pontiff insisted that “Jesus teaches us not to be afraid to cry out, as long as it is sincere, humble, addressed to the Father. A cry is never pointless if it is born of love.”

At the end of his message, Pope Leo XIV encouraged the faithful to learn from the Lord to give a “cry of hope when the hour of extreme trial comes.”

“Not to hurt, but to entrust ourselves. Not to shout at someone, but to open our hearts. If our cry is genuine, it can be the threshold of a new light, of a new birth,” he said.

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

Bishop Roger Coffi Anoumou of the Diocese of Lokossa in Benin represented the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) at the second African Climate Summit on Sept. 7-8, 2025, in Addis Ababa, Ethiopia. / Credit: SECAM

ACI Africa, Sep 10, 2025 / 07:00 am (CNA).

Members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) are calling for methods that are “African, community-rooted, and just” in addressing climatic crises manifested in droughts, floods, and cyclones, among others, on the world’s second-largest continent.

In a statement read out during the Second Africa Climate Summit held at the Addis Ababa International Convention Centre in Ethiopia on Sept. 7–8, SECAM members said the climate crisis is both a moral and ecological emergency whose impact is greatly felt in Africa.

“Africa bears disproportionate impacts — droughts, cyclones, floods, desertification — despite contributing least to global emissions,” Africa’s Catholic bishops said in their statement for the event organized under the theme “Lighting the Way: Renewable Energy and the Dignity of Life.”

In the statement that Bishop Coffi Roger Anoumou of Benin’s Diocese of Lokossa read aloud, SECAM members said: “The Catholic Church in Africa calls for bold, fair, and urgent action to ensure that climate solutions are Africa-led, community-rooted, and just.”

On Africa-led climate solutions, the bishops said, “SECAM insists that Africa must not merely be a recipient of external agendas but a full architect of its ecological future.”

“Rural communities, rich in Indigenous wisdom, are laboratories of integral ecology and must shape pathways to sustainable development,” they said at the event they organized in collaboration with Laudato Si’ Movement in Africa and Caritas Africa.

To address the climate crisis, the bishops also called for the need to advance nature and technology-based approaches, saying: “The Church supports renewable energy, regenerative agriculture, and appropriate technologies that protect biodiversity and respect cultural heritage.”

“True solutions must integrate social equity, human dignity, and creation care, not short-term profit or ‘false solutions’ such as harmful offsets or extractive projects,” the bishops said.

The Church in Africa must move beyond the mentality of appearing to be concerned but failing to bring about substantial change, the bishops said, and added: “We are still not facing the issues squarely, and the commitments made are weak and hardly fulfilled.”

“We cannot continue to make excuses; what is needed is courage and determination to move away decisively from fossil fuels, to embrace renewable sources of energy, and to make genuine lifestyle changes for the sake of our common home,” the bishops said.

In the three-page statement, the bishops in Africa further advocated for the scaling of renewable energy.

“SECAM urges investment in decentralized, community-driven renewable systems — especially solar — creating decent jobs, empowering women and youth, and reducing energy poverty while curbing carbon emissions,” they said.

“The future is this renewable energy, namely, solar panels. It is crucial to invest in clean energy and upgrade infrastructure to address Africa’s energy poverty,” the bishops said.

SECAM members also called for the mobilization of climate finance with justice, saying: “The Church calls on wealthy nations to repay their ecological debt through transparent, accessible, and non-indebted climate finance.”

“Loss and Damage and Adaptation Funds must be swiftly operationalized, reaching vulnerable communities directly and fostering resilience rather than dependency,” the bishops said in the statement.

As Catholic communities in Africa, SECAM members said, “we ask the leaders of nations and institutions to recognize their moral duty and commit to urgent and ambitious action to protect our common home and the most vulnerable.”

The bishops in Africa lamented that delay and half-measures in protecting the common home only deepen the suffering of the African people and jeopardize future generations.

“A deal must include finance for loss and damage, which is compensation for countries that are already suffering the devastating impacts of climate change but are not responsible for causing it,” they said, adding: “This is a matter of justice and solidarity with the poorest and most affected communities.”

The bishops also called for adaptation efforts to “safeguard food security, water systems, and livelihoods, prioritizing the poor and marginalized. Faith communities stand ready to collaborate in educating, mobilizing, and accompanying affected populations.”

“The Loss and Damage Fund must be urgently operationalized to respond to the devastating impacts of climate change that are already destroying lives and livelihoods,” the SECAM statement said.

“We must stop the expansion of fossil fuels and instead expand clean, renewable energy solutions that empower our communities, respect our cultures, and protect our common home,” the bishops said, adding: “The earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor.”

This story was first published by ACI Africa, CNA’s news partner in Africa, and has been adapted by CNA.

Police gather at Annunciation Catholic School in Minneapolis on Aug. 27, 2025, following a mass shooting that killed two children and injured 17 others, 14 of them children. / Credit: Chad Davis, CC BY 4.0, via Wikimedia Commons

CNA Staff, Sep 10, 2025 / 06:00 am (CNA).

“It would have to be studied.” That was President Donald Trump’s take on the proposal to arm teachers in schools in order to counteract mass shooters.

The president made those remarks on Sept. 2, nearly a week after the deadly mass shooting at Annunciation Catholic Church in Minneapolis. That attack claimed the lives of two children, injured many others, and once again raised the question of whether or not teachers should be permitted to carry guns in schools.

Policymakers will likely debate the matter for some time. In some cases it has already been decided: A handful of states, including Florida, Idaho, and Texas, allow for public school teachers to carry guns in some circumstances.

Whether or not it will be adopted broadly in Catholic schools is another question. Although the debate is deeply, and at times bitterly, contentious, Catholic Church teaching would appear to allow it.

The Catechism of the Catholic Church has never pronounced directly on the morality of carrying firearms, much less in a school environment. But the text does stipulate that “legitimate defense” can include the act of a “lethal blow,” though it must be done in defense of one’s life and not as an end to itself.

Perhaps most notably, the catechism stipulates that “legitimate defense” can “be not only a right but a grave duty for someone responsible for another’s life” (No. 2265).

“[T]hose holding legitimate authority have the right to repel by armed force aggressors against the civil community entrusted to their charge,” it states. 

This would seem to at least allow for the possibility of arming teachers to counteract mass shooters. But whether or not this is a good or defensible idea is another matter. 

“I’m not convinced we are in a social situation where arming teachers is justifiable,” Professor Jacob Kohlhaas told CNA.

Kohlhaas is a professor of moral theology at Loras College in Dubuque, Iowa. He described himself as “not absolutely pacifist” but said the proposal to arm teachers is “profoundly misguided” and that it “utilizes some parts of the Catholic moral tradition while neglecting others.”

“I can actually imagine scenarios where armed teachers might be justifiable, but I can only imagine this in the context of widespread security issues or civil unrest,” he said. 

“In a functioning democracy, increasing the capability for deadly response without questioning why such force is needed runs contrary to our obligations to the common good,” he said. 

Kohlhaas said his own state has lately made gun ownership much more accessible, rendering it “more difficult to remove [firearms] from potentially violent individuals.” 

“It is hard for me to imagine how a drastic response is justified when we are actively creating an environment that is more conducive to the underlying problem,” he said. 

In contrast, Patrick Toner, a professor of philosophy at Wake Forest University, has argued that it is “not a bad idea” to put guns in the hands of teachers. 

Following the 2022 shooting at Robb Elementary School in Uvalde, Texas, which claimed the lives of 19 students and two teachers, Toner wrote that laws prohibiting lawful gun carrying on school campuses means shooters can “generally assume that schools are truly gun-free zones,” making them “soft targets” for would-be killers. 

“It’s unsettling to write about hardening up our schools. Don’t we wish there were no crazed murderers … looking to massacre harmless children?” Toner said. “And yet, in our depraved culture, unsurprisingly, we find no shortage of hopeful murderers.”

Toner told CNA that his beliefs on the matter “lie mainly in the realm of prudential judgment rather than in the direct application of any Church teachings.” 

Still, he said, the Church does clearly state that Catholics “do indeed have a right to defend ourselves and a profound obligation to protect the helpless.”

Whether or not that obligation extends to carrying guns in schools is, of course, a matter of debate.

The catechism quotes St. Thomas Aquinas in saying that any self-defense that incorporates “more than necessary violence” is “unlawful” but that repelling an attack with “moderation” is appropriate (No. 2264). 

Yet Aquinas further stipulates that in acts of self-defense it is not necessary to moderate one’s response solely “to avoid killing,” since “one is bound to take more care of one’s own life than of another’s.” 

The saint further writes that those with “public authority” have more latitude to use lethal defense insofar as they “refer [the killing] to the public good.”

Though Church authorities in the U.S. have not explicitly weighed in on the question, some have expressed misgivings about the proposal to arm teachers. 

Following the Marjory Stoneman Douglas High School shooting in Parkland, Florida, in 2018, the U.S. Conference of Catholic Bishops said in a statement that the “idea of arming teachers seems to raise more concerns than it addresses.”

“We must always remember what is at stake as we take actions to safeguard our communities and honor human life,” the bishops said at the time. 

Unsurprisingly, no pope has ever commented directly on the question, but popes have regularly spoken out against the proliferation of firearms. 

Pope Francis was a consistent critic of the arms industry, though mostly in the context of war; following the Minneapolis shooting, meanwhile, Pope Leo XIV prayed for God “to stop the pandemic of arms, large and small, which infects our world.”

Kohlhaas, meanwhile, acknowledged that there are “people charged with protecting society who should possess and responsibly use firearms,” but he argued that “extending that to teachers without seriously asking why and how we got to this point is a problem.”

Gun violence, he said, is not inevitable, and humans have “an obligation to craft and adapt human products towards the common good.”

“[W]hen we simply give up and think that a particular form of violence that occurs in a very particular type of society is somehow beyond our control, we profoundly fail to acknowledge our responsibilities for assessing and reshaping that society,” he said.

Shane Encinas, 12, shown here with President Donald Trump, was among the students who recounted their experiences facing religious discrimination in American public schools at a Religious Liberty Commission hearing on Sept. 8, 2025, in Washington, D.C. / Credit: Courtesy of U.S. Department of Justice/Screenshot

Washington D.C., Sep 9, 2025 / 18:25 pm (CNA).

More than half a dozen American public school students testified about anti-Christian and other faith-based forms of discrimination in an education-focused hearing conducted by President Donald Trump’s Religious Liberty Commission.

The Sept. 8 hearing was the commission’s second meeting since the president created it earlier this year. The commission’s inaugural meeting in June focused on broader threats to religious liberty stemming from federal, state, and local government actors and questions about the proper role of faith in public life.

The archbishop of New York, Cardinal Timothy Dolan, a member of the commission, made his first appearance at Monday’s hearing after missing the first hearing due to his train being canceled. He emphasized the importance of the commission’s work on education and broader concerns.

Dolan, who took part in this year’s conclave to elect Pope Leo XIV, discussed cardinals from around the world approaching him in pre-conclave meetings “to thank us for our strong defense of religious liberty” in the United States.

“They said, well, because you in the United States serve as a beacon for the rest of us,” he said.

“This gives us an added sense of responsibility,” Dolan continued. “We’re not doing this in a self-serving way. We’re doing this in an extraordinarily solicitous and benevolent way to help others because they look to us for the protection of religious liberty. They look to us as a nation that’s extraordinarily democratic, but yet admits that we couldn’t be that unless we were ‘one nation under God.’”

Other members of the commission include Diocese of Winona-Rochester, Minnesota, Bishop Robert Barron, Pastor Paula White, evangelist Franklin Graham, psychologist and TV show host Phil McGraw, and neurosurgeon Ben Carson.

Faith-based restrictions on students

The commissioners heard from various public school students and former students about discriminatory actions they faced when trying to publicly proclaim their faith in a public school setting.

Hannah Allen testified about a 2019 instance when she was in middle school and the principal prevented students from praying for a classmate who had been injured in a car accident. The school’s principal told them they could only pray if the prayer was hidden from other students.

“He violated our right to freely exercise our religion,” Allen said.

After obtaining legal counsel from the First Liberty Institute, the school backed down and told the students they could pray in public view. Allen said “what happened at my school wasn’t right and I know that it is going on in other schools as well.” 

Justin Aguilar, a recent high school graduate, testified that when he submitted his valedictorian speech that referenced Jesus Christ to school officials, “they just simply crossed his name out” and instructed him to resubmit the speech without any religious references.

He obtained legal support from Liberty Counsel to convey his religious rights to the school. He said: “I resubmitted my speech with everything I wanted to say” and school officials allowed him to reference Christ. 

Aguilar said the situation made him nervous about referencing Christ in his speech but that the crowd cheered when he brought up his faith, and “I felt this huge joy and relief.” He said that out of everything said at the graduation, “nothing had as big of a response as the name of Jesus.”

Lydia Booth discussed a prolonged incident after her Mississippi elementary school restarted in-person classes after the COVID-19 pandemic. School officials forced the 9-year-old to remove a face mask that had the words “Jesus Loves Me” written on it.

“During that time, everything felt uncertain, but those three simple words reminded me I wasn’t alone,” Booth told the commission.

Her family obtained legal support from Alliance Defending Freedom and fought a two-year legal battle, which ended in a settlement from the school district in which it agreed to let her wear the mask.

“You’re never too young for your voice to matter,” Booth told the commission. “If I had stayed silent, nothing would have changed, but because we spoke up, now other students can wear messages of faith and love without the fear of being silenced.”

An imposition of values

Several speakers also expressed concerns about public schools trying to impose values on children that conflict with the beliefs of parents, such as the recent U.S. Supreme Court case over parental opt-outs for course material that promotes gender ideology. 

Sameerah Munshi, who serves on an advisory board to the commission, discussed Montgomery County Public School’s refusal to let parents opt out of such material.

“Many parents, including Muslim, Christian, and Jewish parents, and students were concerned, to say the least,” said Munshi, who is an activist for the rights of Muslims.

“What happened in Montgomery County was not about Muslims and other people of faith trying to impose their values on others,” she continued. “It was about refusing to have others’ values imposed on us. It was about the right to dissent without being demonized.”

The Supreme Court in June ordered the school board to provide parents with an opt-out.

Ethics and Public Policy Center President Ryan Anderson, a member of the commission who is Catholic, noted that “frequently religious liberty violations are a result of unjust laws in the first place,” and argued that the imposition of gender ideology is inherently unjust. 

“We can’t just … opt ourselves out of this,” he said. “We also need to directly combat it.”

Addressing the commission for the first time on Monday, Trump criticized the failings of the public education system in this area and alleged that “in many schools today, students are … indoctrinated with anti-religious propaganda” and punished for practicing their religious faith publicly.

The president announced at the hearing that the U.S. Department of Education would develop new guidance to protect the right to pray in public schools. He also launched the “America Prays” initiative, encouraging Americans to pray for the nation and its people ahead of the 250th anniversary of the Declaration of Independence.

Father Joseph Lawrence Farrell, OSA. / Credit: Courtesy of the Order of St. Augustine

ACI Prensa Staff, Sep 9, 2025 / 15:53 pm (CNA).

The Order of St. Augustine announced that Father Joseph Lawrence Farrell, OSA, was elected as its new prior general, becoming the 98th in the more than 750-year history of the Augustinian family to which Pope Leo XIV belongs.

The election took place Tuesday afternoon in Rome during the 188th general chapter at the Pontifical Patristic Institute Augustinianum, with the participation of 73 voting capitular friars.

Until today, Farrell served as the order’s vicar general and assistant general for North America. He received the seal of approval from Father Alejandro Moral Antón, OSA, who concluded his second term as prior general.

Father Robert P. Hagan, OSA, prior provincial of the Province of St. Thomas of Villanova, commented that this decision was made “after much prayer and reflection, under the guidance of the Holy Spirit.”

“We are grateful for our brother’s humility, experience, and willingness to serve in this critical leadership position for our order. At this moment, we thank God for this dedicated and committed servant and leader, and we offer prayers for wisdom, strength, and grace as he exercises this important responsibility on behalf of our order and the Church,” he noted.

Remarks from new prior general

Days before the election, during the beginning of the general chapter, the then-vicar general addressed his Augustinian brothers with words that take on new significance today.

“The 188th general chapter of the order is a new chapter in our common history. We know that stories are part of our human tradition. The beauty of our history as Augustinians is that it continues to unfold. There is no final chapter. There is no epilogue to read at the end and then close the book. We can continue with our story, always adding new chapters,” he said.

He also emphasized that the Augustinian path involves a return to the heart, quoting St. Augustine: “Return to your heart and from there to God. You are returning to God, as you see, from the closest possible place, if you have returned to your heart” (Sermon 311, 13).

The new prior general recalled that the mission of the Augustinians is to serve one’s neighbor with charity: “Isn’t that exactly what it means to be an Augustinian? Being in relationship impels us to transcend ourselves and to share... When these gifts are offered for the common good, the call to be human is truly fulfilled.”

Farrell’s career

Father Joseph Farrell was born on July 11, 1963, in Drexel Hill, Pennsylvania, and belongs to the Augustinian Province of St. Thomas of Villanova.

He professed his first vows in 1987 and was ordained a priest in 1991. He studied business administration at Villanova University and later theology at Washington Theological Union. He subsequently earned his doctorate in sacred theology from the Pontifical Gregorian University, with a thesis on the Augustinian spirituality of responsibility in the sermons of St. Augustine.

He has served as a parish priest, university chaplain, and professor at various institutions in addition to holding positions of formation and governance within the order. In 2013, he was elected vicar general, a position he held until his election as prior general.

Over the years, he has collaborated with the international commissions for Augustinian education, initial and vocational formation, spirituality, and the apostolate.

The Order of St. Augustine, present in more than 50 countries, prayed that the new prior general may receive “wisdom, strength, and grace” in his service to the Church and the world.

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

Cardinal Pierbattista Pizzaballa. / Credit: Latin Patriarchate of Jerusalem

ACI Prensa Staff, Sep 9, 2025 / 15:23 pm (CNA).

The Latin patriarch of Jerusalem, Cardinal Pierbattista Pizzaballa, said violence in the Gaza Strip is the result of years of dehumanizing rhetoric and called for the replacement of hateful language with speech that opens horizons and new paths.

Pizzaballa issued this call in a video message released during the Venice Film Festival, where the Silver Lion prize was awarded to Tunisian director Kaouther Ben Hania’s film “The Voice of Hind Rajab,” which recounts the last moments of a 5-year-old girl killed in 2024 in Gaza.

“You’ve already heard the news, so there’s no need to delve into the dramatic daily story of what we’re experiencing. The images are also very significant; unfortunately, they speak of destruction, of death, of so much pain. One of the problems we’re experiencing is precisely this: We’re so overwhelmed by pain that there seems to be no room for the pain of others,” he said.

Pizzaballa added that “we are also experiencing a climate of deep hatred, increasingly entrenched within both populations, Israeli and Palestinian, that seems to have no end.”

He said this hatred is demonstrated not only in violence but “also in language … I believe that the violence we are witnessing is also the result of years of violent and dehumanizing language.” 

Pizzaballa explained that if others are dehumanized through language, “creating a culture, a way of thinking, the transition to actual physical violence is only a matter of time, and unfortunately, we are witnessing it.”

“This war must end as soon as possible. We know it makes no sense to continue it. It’s time to stop ... But we know that the end of the war we long for, despite what the news reports say, will not be the end of the conflict, it will not mark the end of the hostility, of the pain this hostility will cause,” he noted.

The patriarch therefore encouraged believers and all those involved in culture to “work hard” to create “a different narrative.”

“We have left the narrative to the radicals, to the extremists on both sides,” he said.

“Instead, we must have the courage of a different language, one that opens horizons, that opens new paths,” he encouraged. “This is what I hope for, and I believe it is possible … we need your help.”

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

St. Louis Cathedral in New Orleans. / Credit: travelview/Shutterstock

CNA Staff, Sep 9, 2025 / 14:53 pm (CNA).

After the Archdiocese of New Orleans increased its settlement offer to clergy sexual abuse claimants from $180 million to $230 million on Sept. 8, attorneys of the victims urged their clients to accept the deal.

The archdiocese was able to increase its initial offer, announced in May, after securing a buyer for the $50 million sale of Christopher Homes, a property that has provided affordable housing and assisted living to low-income and senior citizens in the Gulf Coast area for the last 50 years.

“We knew we could do better, and we have,” said attorneys Richard Trahant, Soren Gisleson, John Denenea, and several other attorneys who represent about 200 of the 660 claimants.

The attorneys, who said the initial settlement was “dead on arrival,” urged their clients to hold out for a better offer, saying that they deserved closer to $300 million, a figure similar to the $323 million paid out to about 600 claimants by the Diocese of Rockville Centre in New York in 2024. 

In the Diocese of Rockville Centre bankruptcy settlement, attorneys reportedly collected about 30% of the $323 million, or approximately $96.9 million. Similarly, the Los Angeles Archdiocese’s $660 million settlement in 2007 saw attorneys receiving an estimated $165-$217.8 million, or 25%-33% of the payout.

Payout amounts to individual claimants in the New Orleans case will be determined by a point system negotiated by a committee of victims. 

Administered by a trustee and an independent claims administrator appointed by the court, the point system is based on the type and nature of the alleged abuse. Additional points can be awarded for factors like participation in criminal prosecutions, pre-bankruptcy lawsuits, or leadership in victim efforts, while points may be reduced if the claimant was over 18 and consented to the contact. The impact of the alleged abuse on the victim’s behavior, academic achievement, mental health, faith, and family relationships can also adjust the score.

The settlement offer follows five years of negotiations in the U.S. Bankruptcy Court for the Eastern District of Louisiana, where the nation’s second-oldest Catholic archdiocese filed for bankruptcy in May 2020.

New Orleans Archbishop Gregory Aymond said in a statement Monday that he is “very hopeful and committed to bringing this bankruptcy to a conclusion that benefits the survivors of abuse,” he said. 

“I know there remains much work to be done, and I continue to hold this work in prayer. Please know that I pray for the survivors of abuse every day and look forward to the opportunity to meet with them to hear their stories firsthand.”

Two-thirds of the victims in the lawsuit will have to accept the offer by Oct. 29. If they do not, the case could be thrown out of bankruptcy, giving alleged victims a chance to pursue lawsuits individually.

A New Orleans man who filed a lawsuit in 2021 against a Catholic religious order unrelated to the New Orleans bankruptcy case recently won a $2.4 million jury verdict. 

In 2021, the Louisiana Legislature eliminated the statute of limitations for civil actions related to the sexual abuse of minors. The new law allows victims to pursue civil damages indefinitely for abuse occurring on or after June 14, 1992, or where the victim was a minor as of June 14, 2021, with a three-year filing window (which ended June 14, 2024) for older cases. 

The Diocese of Lafayette, along with the Archdiocese of New Orleans, the Diocese of Baton Rouge, the Diocese of Houma-Thibodaux, Catholic Charities, the Diocese of Lake Charles, and several other entities challenged the law’s constitutionality, arguing it violated due process, but the Louisiana Supreme Court upheld it in June 2024 in a 4-3 decision.

Critics argued the retroactive nature of the law risks unfairness to defendants unable to defend against decades-old abuse claims due to lost evidence and highlighted the potentially devastating financial impact.

Bishop Simon Peter Engurait was installed on Sept. 5, 2025, as the sixth bishop of the Diocese of Houma-Thibodaux in Louisiana during a ceremony at Nicholls State University.  / Credit: Photo courtesy of the Diocese of Houma-Thibodaux

Washington, D.C. Newsroom, Sep 9, 2025 / 14:14 pm (CNA).

Bishop Simon Peter Engurait was ordained last week, making him the first African bishop in the mainland United States. On Sept. 5, Engurait was installed as the sixth bishop of the Diocese of Houma-Thibodaux in Louisiana during a ceremony at Nicholls State University. 

Engurait was appointed in June by Pope Leo XIV after working as administrator of the diocese since January 2024. He had also previously served as the vicar general and as the pastor of St. Bridget Parish since 2017. 

“I am humbled beyond words that the Holy Father has chosen me, not from outside, but from among the ranks of the priests of this beloved diocese,” Enguarit said after being appointed.

The diocese reported that more than 2,000 laypeople, clergy, and religious from around the world attended Engurait’s episcopal ordination. He was ordained by Archbishop Gregory Aymond of New Orleans along with co-consecrators Archbishop Shelton Fabre, former bishop of Houma-Thibodaux and current archbishop of Louisville, Kentucky, and Houma-Thibodaux Bishop Emeritus Sam Jacobs.

“As a new bishop, I promise you that my first labor will be to stay close to Jesus so that everything I do flows from his love,” Engurait said at the ceremony. “A bishop is not meant to be a distant administrator but rather a pastor who walks among his people. I want my ministry to be a ministry of presence.”

Another 40 bishops were present for the ceremony to lay hands on Engurait as a part of the ordination rite. Concelebrants included Cardinal Christophe Pierre, apostolic nuncio to the U.S., and Cardinal Wilton Cardinal Gregory, archbishop emeritus of Washington, D.C. 

Engurait is believed to be the first African bishop to lead an American diocese. He was born in Ngora, Uganda, in 1971 and is one of 14 children. His father was a teacher who specialized in the education of deaf people, and his mother was a homemaker. 

The new bishop studied at multiple Catholic seminaries and universities in Uganda focusing on philosophy, political science, and public administration. He worked in several positions for Uganda’s government for more than 11 years, serving in departments responsible for the reform and divestiture of public enterprises. 

When studying at Katigondo Seminary in Uganda, Engurait had a profound experience with the Catholic Charismatic Renewal, a movement that invites all people to experience the Holy Spirit,  which led him back to discerning the priesthood.

In 2007, he was accepted as a seminarian for the Diocese of Houma-Thibodaux and entered Notre Dame Seminary in New Orleans, where he graduated with a master of divinity degree. He was ordained a priest in 2013 and proceeded to hold multiple diocesan leadership positions. 

Since his appointment, Ugandans in the United States have celebrated Engurait’s new role, reported the National Catholic Register, CNA’s sister news partner. Engurait represents the growing Ugandan community in the country. According to the Migration Policy Institute, about 41,000 Ugandan natives resided in the U.S. as of 2021 compared with 14,000 in 2015. 

In his closing remarks at his ordination, Engurait told attendees: “I want to be close to your families and parishes, close to you in your joys and in your sorrows, feeling with you the burdens you carry. I want to be a gentle and humble shepherd, never forgetting that the Church is for service to those most in need.”

“I want to live simply so that nothing in my life distracts me from the Gospel. This is my pledge — to love you with [an] unreserved heart,” Engurait said. “Holiness is a journey, not a possession. I do not pretend to be a saint, but I do long and strive for holiness. And I long for us to grow in holiness together.”

Crowds of people come to pray at Carlo Acutis’ tomb at the church of St. Mary Major in Assisi, Itlay, during the weekend of his Sept. 7, 2025, canonization. / Credit: Diocese of Assisi

Rome Newsroom, Sep 9, 2025 / 11:42 am (CNA).

More than 620,000 people have visited the tomb of St. Carlo Acutis in the first eight months of 2025, according to the Diocese of Assisi, Italy.

The diocese reported a surge of more than 121,000 visitors in August alone, a figure boosted by the Jubilee of Youth and Acutis’ canonization by Pope Leo XIV on Sept. 7 in St. Peter’s Square.

Acutis, who died of leukemia in 2006 at age 15, is entombed in the Church of St. Mary Major in Assisi, where pilgrims can venerate his relics and view his body dressed in jeans, a track jacket, and Nike sneakers.

On the day of his canonization, locals packed into the church in Assisi to watch a livestream of the Mass, while a special train organized by the diocese carried more than 800 pilgrims from Umbria to Rome to join the tens of thousands of people gathered in St. Peter’s Square.

At the canonization Mass, Acutis’ brother Michele read a Scripture passage in English, and Valeria Vargas Valverde — the Costa Rican woman healed in a miracle attributed to his intercession in 2022 — read one of the prayers of the faithful.

The following day Archbishop Domenico Sorrentino of Assisi offered a Mass of Thanksgiving at Carlo’s tomb in Assisi attended by the saint’s parents, Antonia and Andrea, and hundreds of pilgrims.

“We are all called to be saints, but each in his or her own way,” Sorrentino said in his homily. “The path that was laid out by him is extremely simple and straightforward. It is the path of welcoming all of God’s gifts.”

“Live life to the fullest,” he added. “If you love colors, paint. If you like music, sing. If you are good at sports, try to be a champion. If you have intellectual talents, don’t be satisfied with just passing the exam. If you are good at the internet, don’t be afraid to master this tool as well. Everything is God’s and everything comes from God.”

On the feast of the Nativity of Mary, the archbishop reflected on Acutis’ devotion to the Eucharist and Mary, noting that for the teenager “Mary and the Eucharist were a single, inseparable love. He saw Jesus with Mary’s eyes, and he loved Mary with Jesus’ heart.”

Celebrations in Assisi included the Sept. 5 unveiling of a new bronze statue by Canadian artist Timothy Schmalz. Titled “St. Carlo at the Cross,” the 3.48-meter (about 11.5-foot) sculpture depicts the young saint holding a laptop with a chalice and paten on the screen. 

Several curial cardinals are planning to travel to Assisi to offer thanksgiving Masses in the coming weeks. Cardinal Lazarus You Heung-sik, prefect of the Dicastery for the Clergy, will preside Sept. 28 at the Basilica of St. Francis in Assisi. Cardinal Marcello Semeraro, head of the Dicastery for the Causes of Saints, will celebrate Mass Oct. 5 at the Basilica of Santa Maria degli Angeli. 

On Oct. 12, Cardinal Pietro Parolin, the Vatican secretary of state, will offer Mass for the feast of St. Carlo Acutis.