St. Andrew Catholic Church

St. John Henry Newman near the end of his life, in 1887. / Credit: Babouba, Public domain, via Wikimedia Commons

Vatican City, Oct 22, 2025 / 09:07 am (CNA).

Pope Leo XIV will name St. John Henry Newman a patron saint of Catholic education in a document to be published on Oct. 28 for the 60th anniversary of Gravissimum Educationis, the Second Vatican Council’s declaration on Christian education.

The Holy Father will designate Newman as an official co-patron saint of education, together with St. Thomas Aquinas, during the Vatican’s Jubilee of the World of Education from Oct. 27 to Nov. 1, which is expected to draw 20,000 pilgrims.

The saint will also be declared the 38th doctor of the Church by Leo at the jubilee’s closing Mass on Nov. 1, the solemnity of All Saints. 

Cardinal José Tolentino de Mendonça, the prefect of the Dicastery for Culture and Education, announced the upcoming designation during an Oct. 22 press conference.

Newman, de Mendonça said, is an “extraordinary educator and great inspiration for the philosophy of education.”

The pope will also publish a document on Oct. 28 to commemorate the 60th anniversary of Gravissimum Educationis.

Leo’s document will “reflect on the topicality of the declaration and on the challenges that education must confront today, in particular the Catholic schools and universities,” de Mendonça said.

Gravissiumum Educationis, the cardinal said, is a “fundamental document with a strong impact on the contemporary vision of education. The document had a fundamental role in and outside of the Church, and it should be recognized.”

In addition to reaffirming the universal right to education, the Vatican II declaration marked “an important change in the language, that is, the mentality, for speaking about school, not in terms of institutions but rather in terms of educational communities,” he added.

The cardinal quoted at length from the pope’s document to be published Oct. 28, which says that Gravissimum Educationis “has lost none of its bite” since its publication. 

“Since its reception, a constellation of works and charisms has been born ... a spiritual and pedagogical heritage capable of crossing the 21st century and responding to the most pressing challenges,” the pope says in the document.

“This heritage is not set in stone: It is a compass that continues to point the way,” Leo says. “Today’s expectations are no less than those the Church faced 60 years ago. Indeed, they have expanded and become more complex. ... History challenges us with new urgency. Rapid and profound changes expose children, adolescents, and young people to unprecedented fragility. It is not enough to preserve: We must relaunch.” 

“I ask all educational institutions to inaugurate a season that speaks to the hearts of the new generations, recomposing knowledge and meaning, competence and responsibility, faith and life.”

According to the latest Vatican statistics shared at the Oct. 22 press conference, there are 230,000 Catholic universities and schools present across 171 countries, serving almost 72 million students.

The “halo effect” of churches’ programs and facilities outweighs tax revenue roughly tenfold, says a new report on the risk to Canadian society if faith groups lose their charitable status, as recommended in a finance committee report. / Credit: Photo courtesy of The B.C. Catholic

Vancouver, Canada, Oct 22, 2025 / 08:00 am (CNA).

A new report from the Frontier Centre for Public Policy warns that removing the “advancement of religion” from Canada’s list of recognized charitable purposes could have far-reaching social and financial consequences for churches and other faith-based organizations.

The 38-page report, “Revoking the Charitable Status for the Advancement of Religion: A Critical Assessment,” by senior fellow Pierre Gilbert, responds to a December 2024 recommendation from the House of Commons Standing Committee on Finance to amend the Income Tax Act and eliminate the long-standing charitable category.

If adopted, the recommendation in the committee’s pre-budget report could strip churches, mosques, temples, and synagogues of charitable status — ending their ability to issue tax-deductible receipts and, in many cases, their income-tax exemptions. Gilbert warns that the change could also trigger a one-time revocation tax equal to most of their assets, effectively “wiping out what they own.”

“The committee’s recommendation, driven by lobbying from the BC Humanist Association, represents a direct threat to religious freedom and the vital role faith communities play in Canadian society,” Gilbert said.

He cites research estimating that religious organizations contribute about $16.5 billion annually to Canada through education, social services, community programs, and cultural activities. The report argues that revoking charitable status would be “fiscally shortsighted and socially destructive.”

Gilbert traces charitable status for religion to English common law and the 1601 Statute of Charitable Uses, noting that Canada inherited this framework. He outlines how churches historically provided education, health care, and welfare long before the modern state assumed those roles, and says the decline of church influence has paralleled the rise of secularism in public life.

The report describes the finance committee’s proposal as part of a broader movement among secular and humanist groups seeking to eliminate tax benefits for religious institutions. It notes that the BC Humanist Association, which supports ending property tax exemptions for places of worship, is itself a registered charity.

Gilbert estimates that eliminating charitable status for religion would yield between $1.7 billion and $3.2 billion annually in federal revenue but warns this “low-hanging fruit” would come at the cost of social cohesion and community support networks.

He argues that congregations’ economic “halo effect” — the measurable community benefit of their programs and facilities — outweighs foregone tax revenue roughly tenfold. Faith groups also risk a 100% revocation tax under existing Income Tax Act provisions unless their assets are transferred to another registered charity within a year.

Father Deacon Andrew Bennett, an ordained deacon in the Ukrainian Greek-Catholic Church in the Eparchy of Toronto and Eastern Canada and director of faith community engagement at Cardus, echoed those warnings in a Sept. 11 Financial Post commentary that begins: “When Finance Minister François-Philippe Champagne introduces his federal budget this fall, there’s at least one item he should leave out: eliminating the ‘advancement of religion’ as a charitable purpose.”

Bennett noted that about 38% of Canadian charities are registered under the advancement-of-religion category and that removing it would have “significant sector-wide implications.”

“Atheist activists have long sought to eliminate charities’ ability to issue tax receipts to donors if their primary purpose is the advancement of religion,” Bennett wrote. “Minister Champagne should reject the idea explicitly.”

Faith communities, he said, clearly serve the common good — providing both spiritual and material support “from birth to death.” 

Research cited by Cardus links participation in religious communities with lower social isolation, reduced mortality, and improved quality of life.

“Faith-based charities have never been the initiative of the state but rather the initiative of religious people who sought to improve their and their neighbors’ lives,” Bennett wrote. “These Canadians do not undertake this work for the good of their own faith group but for the good of all.”

He added that Canada’s intricate network of faith-based charities could never be replaced by government. “The state could not fill that void, given the breadth and depth of these charities’ activities, nor could it do so as efficiently and effectively as these charities do,” he said.

“For the good of all Canadians,” he said, “the advancement of religion should remain a charitable purpose.”

The Frontier Centre report is urging churches to prepare for potential legislative changes by educating members, engaging in advocacy, and reaffirming their public mission. It recommends collaboration with organizations such as the Evangelical Fellowship of Canada, the Canadian Centre for Christian Charities, and the Christian Legal Fellowship to defend the current legal framework.

Gilbert said churches must “reclaim their prophetic mission” and respond boldly to cultural and political challenges. “Only by embracing such audacious action,” he writes, “can the church restore its status as an important and relevant institution within Canadian society.”

This story was first published by The B.C. Catholic and is reprinted here with permission.

Bishop Nicholas Hudson was named the next bishop of Plymouth, England, by Pope Leo XIV on Oct. 21, 2025. / Credit: @mikedavies

Plymouth, England, Oct 22, 2025 / 07:00 am (CNA).

Pope Leo XIV has named Bishop Nicholas Hudson, an auxiliary bishop of Westminster, as the next bishop of Plymouth, England.

The news comes after the installation of a bishop in the Diocese of Plymouth was twice deferred last year. Canon Christopher Whitehead was due to be installed as the bishop of Plymouth on Feb. 22, 2024, but a diocesan statement suddenly announced on Feb. 1 that it was canceled, explaining that “a canonical process” had been started and that Whitehead had stepped back from active ministry. 

In September 2024, Pope Francis appointed Philip Moger as Plymouth’s new bishop, but a “delay” to his installation was suddenly announced just days before it was due to take place on Nov. 9.

Now Pope Leo XIV on Tuesday announced that Hudson, who was named by Pope Francis as a papal nominee to the Synod on Synodality, will take charge of the Diocese of Plymouth, which serves the Catholic community across Cornwall, Devon, and Dorset in the southwest of England.

Aware of the previous delays and the long wait endured by his new diocese, Hudson said: “I am aware how long the clergy, religious, and laity of Plymouth Diocese have waited for a bishop.” 

Referring to his links with the Synod on Synodality, Hudson added: “I come with a desire to listen and to learn. I hope we can apply all the strengths of synodality to discern together ways to deepen the diocese’s outreach, mission, and presence to the people of Cornwall, Devon, and Dorset.”

Hudson, 66, has served the Archdiocese of Westminster as an auxiliary bishop since 2014 while also serving as rector of the Venerable English College in Rome. In 2024, he was elected as episcopal secretary for the Bishops’ Conference of England and Wales.

The news has been welcomed by the Diocese of Plymouth. 

Speaking to CNA, Plymouth’s diocesan administrator, Canon Paul Cummins, said: “It’s fantastic news. It’s so good that we have a bishop. We needed that. We do need a pastor with vision, with energy, who can shepherd the flock in a way that only a bishop can.”

Cummins, who has served as administrator for three years, highlighted Hudson’s prayerfulness as a key element of his new ministry, saying: “He’s a really good man. He seems to me to be very much a man of prayer. The first thing he did was come to the cathedral [and kneel before] the Blessed Sacrament.”

Pinpointing Hudson’s links with synodality, Cummins added: “Synodality is about listening. It’s such a vital part now of Church teaching. My hope is that he can … deepen our synodality.”

One parishioner, who did not want to be identified by name, shared her joy at the news, telling CNA: “I was in a meeting when we heard the news and we all cheered. We are very much looking forward to welcoming our new bishop.”

“We have been praying for such a long time, so this is a great answer to prayers,” she said.

Within the Bishops’ Conference of England and Wales, Hudson serves as chair of the Department for International Affairs and is also moderator of the Holy Land Coordination Group. The Bishops’ Conference paid tribute to Hudson’s skills for the new appointment.   

Cardinal Vincent Nichols, president of the Bishops’ Conference of England and Wales, said: “Bishop Hudson will serve the Diocese of Plymouth with great generosity and sensitivity, bringing to that leadership his wide experience of the Church both at home and abroad.”

Archbishop John Wilson, the metropolitan archbishop of Southwark, where Hudson was ordained in 1986, said: “Bishop Nicholas brings great experience as a former priest of the Archdiocese of Southwark, rector of the Venerable English College in Rome, and auxiliary bishop in Westminster. His personal gifts and passion for sharing the Gospel of Christ will bring encouragement to the clergy, consecrated religious, and lay faithful of the Church in Plymouth.”

Hudson will be installed on Nov. 29 at the Cathedral Church of St. Mary and St. Boniface in Plymouth.

null / Credit: Shutterstock AI/Shutterstock

Rome, Italy, Oct 22, 2025 / 06:00 am (CNA).

As world leaders raise concerns about widespread loneliness and declining social skills, tech companies are offering increasingly realistic and immersive forms of AI-based life coaching, friendship, and romance through AI companions.  

Meta’s Mark Zuckerberg suggests that AI companions could supplement the lack of human friends; X’s Elon Musk thinks romantic and sexually-charged AI companions could mitigate demographic decline; and OpenAI’s Sam Altman promises that ChatGPT will provide erotica by the end of 2025. 

AI-simulated emotional connections are already embedded into children’s toys, wearable pendants, and elderly care bots. Further advances in humanoid robots are on the horizon. 

Simulating emotional intimacy

Currently, most forms of AI companionship come through chatbots that simulate intimacy with users through text, voice, and video conversations for hundreds of millions of people. AI companionship is already a familiar phenomenon for many teenagers in the United States.

Tragic cases of AI companions endorsing self-harm and suicide have drawn international attention to the ethical and legal implications of the technology and prompted tech companies to reform their safety measures.

Xiaoice launched in the Chinese market in 2014 as the first major AI chatbot focused on emotional connections with users. Shortly after, Replika became the first major English-language artificial companionship app in 2016, with its mission to be “the AI companion who cares. Always here to listen and talk. Always on your side.” Its founder, Eugenia Kuyda, believes such technology could help address the loneliness epidemic. 

However, she also acknowledges that unhealthy bonds with bots could undermine civilization. 

Since then, Candy.ai, Character.ai, Kindroid, Nomi, Snapchat’s My AI, and other chatbot services have developed with similar social goals.

Additionally, many users are turning to general-purpose LLMs (large language models) like ChatGPT, Claude, Gemini, and Grok for companionship. Their sycophantic design and constant availability can draw people into deeply personal exchanges. Users can easily drift from innocent interactions with chatbots (like help with homework or research) to more intimate explorations (such as relationship issues or mental health concerns). Some users enter delusional spirals where their unfounded scientific theories are validated and their risky behaviors are justified.

The illusion of artificial intimacy with AI systems can distract and discourage users from forming genuine relationships with limited and flawed human beings who are sometimes tired, angry, or unavailable.

However, persistent efforts to build mutual understanding and support are often what cultivate virtues, authentic social connections, and the richest interpersonal bonds. AI companions can hinder users from discovering the complex richness of their neighbors. They can also train users in pseudo-relationships where only one party has an inner life filled with needs and desires. This virtual training could translate into real-world insensitivities to the social needs of others.

Societal risks

AI companion emotional dependence harms not only the individual and their close relationships but also risks weakening important aspects of democratic society. 

Democracy depends on negotiation and compromise, which require confrontation and collaboration with those who hold different views than what might make us comfortable. It calls us to articulate assumptions and justify convictions. Chatbots often avoid such challenges and may teach users to resent healthy friction in interactions with real people. AI companionship worsens the social media phenomenon of echo chambers that fuel political polarization and hostility.

Social media AI algorithms already drive the attention economy in which companies seek to maximize presence on their platforms to generate greater ad revenue. AI companions expand the attention economy into the affection economy by capturing not only minds but also hearts. Emotional connection to AI chatbots encourages users to spend more time more frequently on AI systems. Access to larger context windows that promise more personalized and detailed interactions incentivize users to upgrade to pricer subscription tiers. In some cases, companion apps lure users to pay for nude selfies of their avatar characters.

A Harvard research team found evidence for some mental health benefits for chatbot users, such as alleviating loneliness and anxiety. However, a related team also observed that companions tend to pressure users into extending their conversations with bots in unhealthy ways. Without proper regulation, chatbots can be used to exploit human vulnerabilities to advance political positions, ideological outlooks, or economic agendas.

Minors are particularly vulnerable developmentally to the kind of affirmation that social AI systems tend to supply in abundance. 

Liability, accountability, and the Church’s leadership

While parental responsibility for their children’s technology use is imperative and indispensable, parents should not bear the entire burden or be blamed for irresponsibly dangerous product design released onto the market. 

Companies should refrain from creating anthropomorphic systems that feign consciousness, express affection for users, or incite sexual exploration. If companies refuse to adopt transparent and ethically upright design principles, they should be held legally and financially liable for the harm caused to users. A certification process could help ensure that systems are safe to deploy, while external review boards could monitor the ongoing impact of these systems on users.

California’s October Senate Bill 234 holds tech companies legally and financially accountable for their product design. They must notify users of prolonged use, remind them they are not human, and avoid explicit content. Companies must develop protocols by Jan. 1, 2026, to detect suicidal ideation or self-harm and direct users to human experts. Companions must also ensure their bots are not falsely posing as licensed medical professionals. It is the first state bill of its kind and could serve as a model for other legislation.

However, vulnerability is not limited to any age group. The hardships or abandonment that can sadly occur with old age make the elderly susceptible to emotional dependency and misguidance from AI companions.

Beyond age-related concerns, individuals with social anxiety or social challenges linked to neurodiversity may find AI companions particularly absorbing. Concerns about monetized or hacked personal data are especially serious for those whose ability to give informed consent is already compromised. Moreover, anyone who has suffered heartbreak, professional setbacks, family conflicts, or health crises might find AI companionship more attractive and, at least temporarily, comforting.

Immersion in AI companionship is not inevitable, but avoiding it requires serious public reflection on our current technological habits and the trajectory toward increased artificial intimacy. 

The Church can lead this global effort. Through her families, schools, hospitals, orphanages, and other institutions, she creates communities that welcome those seeking connection. She accepts and equips people of every tribe, tongue, nation, and social background to play a unique and irreplaceable role in the mystical body. Catholicism not only highlights the problems of loneliness but also gives the tools of grace to heal emotional wounds and foster authentic intimacy with God and neighbor.

In 1984, Pope John Paul II met in Rome with 300,000 young people from all over the world in a meeting that laid the foundations for today’s World Youth Day. / Credit: Gregorini Demetrio, CC BY-SA 3.0 via Wikimedia Commons

Vatican City, Oct 22, 2025 / 04:00 am (CNA).

You probably know that St. John Paul II was the second-longest-serving pope in modern history with 27 years of pontificate, and he was the first non-Italian pontiff since the Dutch Pope Adrian VI in 1523.

But did you know that he also changed the Catholic Church in lasting ways during those 27 years? Here are five ways he did that:

1. He helped bring about the 1989 fall of communism in Eastern Europe.

The pope’s official biographer, George Weigel, who for decades chronicled the pope’s engagement with civic leaders, noted that the way Pope John Paul II influenced the political landscape was enormous. His political influence is seen best in the way his engagement with world leaders assisted the downfall of the U.S.S.R.

Just days before President Ronald Reagan called on Mikhail Gorbachev to “tear down” the Berlin Wall, he met with the pope. According to historian and author Paul Kengor, Reagan went so far as to call Pope John Paul II his “best friend,” opining that no one knew his soul better than the Polish pontiff who had also suffered an assassination attempt and carried the burden of world leadership.

In the course of 38 official visits and 738 audiences and meetings held with heads of state, John Paul II influenced civic leaders around the world in this epic battle with a regime that would ultimately be responsible for the deaths of more than 30 million people. 

“He thought of himself as the universal pastor of the Catholic Church, dealing with sovereign political actors who were as subject to the universal moral law as anybody else,” Weigel said. 

“He was willing to be a risk-taker, but he also appreciated that prudence is the greatest of political virtues. And I think he was quite respected by world political leaders because of his transparent integrity. His essential attitude toward these men and women was: How can I help you? What can I do to help?”

More than anything, John Paul II understood his role primarily as a spiritual leader.

According to Weigel, the pope’s primary impact on the world of affairs was his central role in creating the revolution of conscience that began in Poland and swept across Eastern Europe. This revolution of conscience inspired the nonviolent revolution of 1989 and the collapse of communism in Central and Eastern Europe, an astounding political achievement. 

2. He beatified and canonized more saints than any of his predecessors, making holiness more accessible to ordinary people.

One of John Paul II’s most enduring legacies is the huge number of saints he recognized. He celebrated 147 beatification ceremonies, during which he proclaimed 1,338 blesseds, and celebrated 51 canonizations for a total of 482 saints. That is more than the combined tally of his predecessors over the five centuries before.

St. Teresa of Calcutta is perhaps the best-known contemporary of John Paul II who is now officially a saint, but the first saint of the new millennium and one especially dear to John Paul II was St. Faustina Kowalska, the fellow Polish native who received the message of divine mercy. 

“Sister Faustina’s canonization has a particular eloquence: By this act I intend today to pass this message on to the new millennium,” he said in the homily of her canonization. “I pass it on to all people, so that they will learn to know ever better the true face of God and the true face of their brethren.”

St. Pier Giorgio Frassati, whom Pope John Paul II beatified in 1990 and nicknamed the “man of the beatitudes,” is another popular saint elevated by the Polish pope who loved to recognize the holiness of simple persons living the call to holiness with extraordinary fidelity. At the time of his death, the 24-year-old Italian was simply a student with no extraordinary accomplishments. But his love for Christ in the Eucharist and in the poor was elevated by John Paul II as heroic and worthy of imitation.

It bears noting that Pope Francis would later surpass John Paul II when he proclaimed 800 Italian martyrs saints in a single day.

3. He transformed the papal travel schedule.

John Paul II visited some 129 countries during his pontificate — more countries than any other pope had visited up to that point.

He also created World Youth Days in 1985 and presided over 19 of them as pope.

Weigel said John Paul II understood that the pope must be present to the people of the Church, wherever they are.

“He chose to do it by these extensive travels, which he insisted were not travels, they were pilgrimages,” Weigel said.

“This was the successor of Peter, on pilgrimage to various parts of the world, of the Church. And that’s why these pilgrimages were always built around liturgical events, prayer, adoration of the holy Eucharist, ecumenical and interreligious gatherings — all of this was part of a pilgrimage experience.”

In the latter half of the 20th century — a time of enormous social change and upheaval — John Paul II’s extensive travels and proclamation of the Gospel to the ends of the earth were just what the world needed, Weigel said.

4. He made extraordinary contributions to Church teaching.

John Paul II was a scholar who promulgated the Catechism of the Catholic Church in 1992, reformed the Eastern and Western Codes of Canon Law during his pontificate, and authored 14 encyclicals, 15 apostolic exhortations, 11 apostolic constitutions, and 45 apostolic letters.

This is why Weigel said the Church has only begun to unpack what he calls the “magisterium” of John Paul II in the form of his writings and his intellectual influence.

For example, John Paul’s theology of the body remains enormously influential in the United States and throughout the world, though Weigel said even this has yet to be unpacked.

5. He gave new life to the Catholic Church in Africa.

John Paul II’s legendary evangelical fervor took fire in Africa. 

He had a particular friendship with Beninese Cardinal Bernardin Gantin and visited Africa many times. His visits would inspire a generation of JPII Catholics in Africa as well as other parts of the globe.

“John Paul II was fascinated by Africa; he saw African Christianity as living, a kind of New Testament experience of the freshness of the Gospel, and he was very eager to support that, and lift it up,” Gantin said.

“It was very interesting that during the two synods on marriage and the family in 2014 and 2015, some of the strongest defenses of the Church’s classic understanding of marriage and family came from African bishops; some of whom are first-, second-generation Christians, deeply formed in the image of John Paul II, whom they regard as a model bishop,” Gantin said.

“I think wherever you look around the world Church, the living parts of the Church are those that have accepted the magisterium ... as the authentic interpretation of Vatican II. And the dying parts of the Church, the moribund parts of the Church are those parts that have ignored that magisterium.”

John Paul II’s influence in Africa and around the globe transformed the world. It also forever transformed the Church.

This story was first published on Oct. 22, 2021, and has been updated.

Bolivian president-elect Rodrigo Paz Pereira. / Credit: Jallallabolivia, CC BY-SA 4.0, via Wikimedia Commons

ACI Prensa Staff, Oct 21, 2025 / 18:26 pm (CNA).

Rodrigo Paz Pereira of the Christian Democratic Party is the president-elect of Bolivia after defeating former Bolivian President Jorge “Tuto” Quiroga Ramírez of the Free Alliance coalition in a close runoff election on Oct. 19.

Both were seen as candidates from the political right, although Paz Pereira is considered more centrist. The election marks the end of nearly two decades of the South American country’s Movement Toward Socialism government, which brought Evo Morales to power as president in 2005 and to which outgoing President Luis Arce also belongs.

According to preliminary results, Paz Pereira obtained 54.61% of the vote, while his opponent obtained 45.39%. Quiroga acknowledged his defeat at a press conference.

‘I want to thank our God’

In his first speech as president-elect, on the evening of Oct. 19, Paz Pereira stated: “I want to thank our God … because he is a blessed God who also gives boldness to make decisions that affect the homeland, that lead to moments like these.”

“God, family, and homeland are the foundation of the vision we have regarding our commitment to all of Bolivia, to all Bolivians,” he continued.

The president-elect said that “it is with love that the country works out its differences, not with hatred or divisions. It is with the ability to unite all together for the purpose of moving our country forward,” encouraging people to avoid “any more ‘dirty wars’ [government repression] in Bolivia.”

Paz Pereira said that “today, since the victory, we extend our hand to govern with all the men and women who care about the country.”

“This is not an ideological problem, because we Bolivians know that ideology doesn’t put food on the table. What puts food on the table is the right to work, what puts food on the table is strong institutions, what puts food on the table is the just and impartial application of the law, respect for private property, what puts food on the table is having certainty in your future, and that’s what we want to work on,” the president-elect stated.

Origins and political career

Born in Santiago de Compostela, Spain, on Sept. 22, 1967, Paz Pereira is the son of former Bolivian President Jaime Paz Zamora, historical leader of the now-defunct Revolutionary Left Movement, and Spaniard Carmen Pereira. He was born in Spain during one of the many exiles his father was forced into as a result of his political career.

He is married to María Elena Urquidi Barbery, with whom he has four children: Catalina, Alicia, Paulino, and Elena.

Paz Pereira holds a bachelor’s degree in international relations with a minor in economics from American University in Washington, D.C., where he also earned a master’s degree in political administration.

He served as mayor of Tarija in southern Bolivia from 2015–2020 and as a senator from 2020–2025.

God’s role in his life

Interviewed during the campaign on the Bolivian Christian channel XTO TV, Rodrigo Paz Pereira asserted that God plays a “central” role in his life. After stating that he is Catholic, he emphasized that “every time I see Christ crucified there, I always see the effort, the human sacrifice in that whole process.”

“If God has given you anything, it’s life. Use it, always be aware of it, care for it,” he said, emphasizing that this perspective leads him to consider two aspects: “One is to love God above all things, who gives you this environment; around you and the other has to do with your neighbor, that teaching of respect, of loving your neighbor.”

“If you set about looking at all the possible rules or commandments, it’s complicated, but if you comply with these two, I believe you have a good relationship within your family.You try to fulfill your relationship with your neighbors, because [in this perspective] your daughter is your neighbor, your wife is your neighbor, that is, they are part of the environment around you. And if you understand this first [relationship], you also understand the larger environment, the green environment, and from [that conceptualization] many proposals within my platform have emerged.”

In a statement to the Spanish news agency EFE, Paz Pereira also emphasized that in his native Santiago de Compostela, “I became very devoted to fatherly St. James, who in Bolivia has a very close relationship with rural areas and those who live there.” 

Bolivian bishops: ‘May better days come’

In a statement titled “A New Stage for Bolivia,” the Bolivian Bishops’ Conference noted that the country’s “challenges are great, and we trust that the newly elected government will know how to face them, prioritizing the well-being of all Bolivians.”

Among these challenges, the Bolivian bishops listed “attention to families living in poverty, improving access to health care and medicines, education, preferential attention to the most vulnerable sectors, as well as fuel supplies and economic recovery.”

Highlighting the “peaceful exercise of democracy” on Sunday, Oct. 19, the bishops noted that “this participation expresses everyone’s hope: that better days may come for Bolivia.”

The bishops’ conference “called on all political and social actors” to calmly accept “the results of the electoral process, respecting the sovereign decision of the Bolivian people, and working together for the good of the country.”

“To those who have been elected, we remind you that your term in office must be exercised with ethics, transparency, and a spirit of service, always putting the common good before personal or partisan interests. Do not betray the trust the people have placed in you,” the bishops stated.

They also asked all Bolivians to commit “to building a different tomorrow, keeping alive hope and commitment to building better days for Bolivia, mutually respecting each other and reaffirming dialogue as a path to reencountering one another and development, to move our economy forward.”

“We entrust the present and future of our beloved Bolivia to the protection of God, Lord of life and history, and to the intercession of our Mother, the Virgin Mary. We ask our Creator to shower his blessings upon our homeland and upon the elected officials, and to inspire all Bolivians to work together for justice, reconciliation, and the progress of the nation,” the bishops concluded.

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

Thirty states have adopted some version of the Religious Freedom Restoration Act (RFRA) first signed into law by President Bill Clinton in 1993. / Credit: Leigh Prather/Shutterstock

Washington, D.C. Newsroom, Oct 21, 2025 / 17:56 pm (CNA).

Protections for religious freedom in the U.S. have grown in recent years with multiple states adopting laws to strengthen the constitutional right to freely exercise one’s religion.

As of 2025, 30 states have adopted a version of the federal Religious Freedom Restoration Act (RFRA) or similar legislative protection for religious freedom. 

The most recent states to adopt those protections for state-level laws were Georgia and Wyoming in 2025 and Iowa, Utah, and Nebraska in 2024. West Virginia and North Dakota adopted them in 2023 and South Dakota and Montana did the same in 2021.

RFRA was first adopted in 1993, when then-President Bill Clinton signed it into law to expand religious freedom protections. Under the law, the federal government cannot “substantially burden” the free exercise of religion unless there is a “compelling government interest” and it is carried out in the “least restrictive” means possible.

Congress passed the law in response to the 1990 Supreme Court decision in Employment Division v. Smith, which asserted that the First Amendment was not violated as long as a law was “neutral and generally applicable.” The law was intended to provide a stronger safeguard for the free exercise of religion than what was provided by the highest court. 

Bipartisan consensus gone, but opposition weakening

When RFRA was adopted at the federal level in the 1990s, the protections had overwhelming bipartisan support. In the 2010s, that bipartisan consensus waned as most Democrats voiced opposition to the protections.

Tim Schultz, the president of the 1st Amendment Partnership, told CNA that in 2013, two states adopted RFRA with nearly unanimous support from Republicans and about two-thirds support from Democrats. However, the law became more divisive after the 2014 Supreme Court ruling in favor of exempting Hobby Lobby from a mandate to provide abortifacient drugs based on RFRA.

“That [bipartisan support] seems like a million years ago,” Schultz said. “Now I would say Republican support is about the same as it was then. Democratic support is under 5%.”

Although Schultz did not express optimism that bipartisan support could return any time soon, he credited some cultural shifts for the strong success in Republican-leaning states over the past four years.

From 2014 through 2020, he said business groups and LGBT groups “were working together very strongly … in opposition to religious freedom bills” because they saw them as threats to certain anti-discrimination laws related to workplace policies from religious employers.

However, post-2020, he said, “the politics of RFRA are far more favorable,” and he noted there has been “far less opposition from business groups.”

One reason for this change, according to Schultz, was the widely-published story of NCAA championship swimmer Lia Thomas, a biologically male swimmer who identified as a transgender woman and competed in women’s sports. This led polling to “change on every issue related to LGBT,” he noted.

Another reason, he argued, was the response to transgender-related policies by Target and the Bud Light ads, which led to “consumer anger at both of them.” He noted the money lost by the corporations “made business groups say ‘we are not going to have the same posture.’”

In spite of the partisanship that fuels the current debate, Schultz noted RFRA has been used to defend religious freedom on a wide range of issues, some of which have pleased conservatives and others that have pleased progressives.

Although RFRA has been used to defend religious freedom on issues related to contraception, abortion, gender, and sexuality, it has also been used to defend religious organizations that provide services for migrants. 

“[RFRA is] not politically predictable,” Schultz said.

Sister Reji Varghese began her three-year term as head of the Daughters of Charity of the Most Precious Blood for the United States after her recent installation. / Credit: Joe Gigli/Diocese of Paterson

CNA Staff, Oct 21, 2025 / 17:26 pm (CNA).

Sister Reji Varghese began her three-year term as head of the Daughters of Charity of the Most Precious Blood for the United States after her recent installation presided over by Bishop Kevin Sweeney of Paterson, New Jersey, on Oct. 13.

Varghese will be the delegate for the Daughters in the U.S., leading three missionary communities that live out their charism by “caring for the youth and the elderly while reflecting in the day-to-day life that same sacrificial love that impelled Christ shed his blood for our salvation,” according to the statement from the Daughters.

The superior general of the congregation, who is based in Rome, appointed Varghese as the new delegate, an act that “renewed” the U.S. delegation, according to the Daughters. 

The Daughters of Charity of the Most Precious Blood serve across the U.S., including in New Jersey, New York, and Connecticut. 

Originally founded in Italy, the community is found throughout Italy as well as in Brazil, East Timor, India, Nigeria, and the Philippines. The congregation ministers to orphans, vulnerable children, the sick, and the elderly as well as educating youth. 

In 1873, Father Thomas Maria Fusco, now a “blessed” in the Catholic Church, moved by the plight of an orphaned street girl, founded the Daughters of Charity of the Most Precious Blood in Pagani, Italy. 

Beginning with the seven orphans at their founding, the three original sisters had a “mission of spreading the devotion of the charity of the precious blood of Christ by which God’s infinite love for us is revealed,” the Daughters told CNA in a statement. 

The sisters continue the founding legacy “by engaging in works of mercy through different apostolates such as assisting the poor, the sick, and the elderly as well as educating the children and young people, especially the most vulnerable,” the congregation said. 

In Paterson, the Daughters operate a residential home for senior women called St. Joseph’s Rest Home as well as a day care for young children. 

Sweeney celebrated the installation Mass on Oct. 13 along with five other priests including the sisters’ chaplain, Father Charles Waller. 

Varghese in response to her installation said she is relying on the grace of God in her new role. 

“As our father founder said: ‘To love God, great talents are not necessary ... it is enough to have a heart capable of loving,’” she told CNA. 

“I know my limits, but by the grace of God and Blessed Thomas Maria Fusco, and with the cooperation of all the sisters, God’s will shall be done,” she said.

“I am very happy for our sisters’ ongoing support, friendship, and prayers during these days,” Varghese continued. “My wish is that in whatever we do and say may the charity of the blood of Jesus keep us always united.”

Archbishop Bernard Hebda of St. Paul-Minneapolis. / Credit: Archdiocese of St. Paul-Minneapolis

Washington, D.C. Newsroom, Oct 21, 2025 / 16:56 pm (CNA).

Archbishop Bernard Hebda of St. Paul-Minneapolis delivered letters from victims of the Annunciation School shooting to Pope Leo XIV during a recent visit to Rome. 

The letters from students and their family members thanked Leo for his prayers in wake of the deadly shooting that claimed two lives and injured dozens more on Aug. 27, according to a newsletter posted by Hebda on Oct. 20. 

Hebda said the opportunity to deliver the letters to Leo had made their first meeting Oct. 2 “particularly meaningful” for him. 

“Our prayers for the victims of the tragic shooting during a school Mass in the American state of Minnesota,” Leo had said on Aug. 31 after leading the weekly Angelus prayer from a window overlooking St. Peter’s Square.

“The loss of life on that occasion was horrific and the impact on students, teachers, and their families traumatizing,” Hebda said, adding: “I asked Pope Leo for his continued prayers for Sophia Forchas and the other survivors who continue their recovery, and especially his prayers for those who might find it difficult to return to Annunciation Church or even to the celebration of Mass.”

Forchas, 12, was shot in the head during the attack and remains in an inpatient rehabilitation program after having been moved from critical care in September, according to an update from her parents on their GoFundMe. 

“Most of us would agree that the horror of the Aug. 27 shooting was magnified by the fact that it took place in the context of Mass, that most sacred of gatherings for our Catholic community,” Hebda continued. “It’s at the Mass where we come together to join in Jesus’ offering of himself to the Father and where we have the opportunity to be nourished by God’s word and the Eucharist. Like all of our churches, Annunciation is sacred because it has been set apart for divine worship. That’s clear from the very inscription we find on the façade: ‘This Is the House of God and the Gate of Heaven.’”

Hebda’s meeting with Leo took place during the archbishop’s visit to Rome for the ordination of two seminarians as deacons. 

St. Paul Seminary posted a video of the archbishop with Leo, writing: “Our very own shepherd Archbishop Hebda had the great honor to meet Pope Leo XIV during his recent visit to Rome!”

Hebda can be seen in the video holding a folder while speaking with the Holy Father in St. Peter’s Square. 

The archdiocese did not immediately reply to a request for comment.

Father Robert Spitzer, SJ, founder of the Magis Center, delivers the opening keynote address at the inaugural Wonder Conference on Jan. 13, 2023. / Credit: Word on Fire/Screenshot

Washington, D.C. Newsroom, Oct 21, 2025 / 16:26 pm (CNA).

Magis Center released this week an artificial intelligence (AI) app designed to provide instant, science-based answers to questions about the Church and Catholic moral teachings.

MagisAI was announced Oct. 20 by the Magis Center, an organization created by philosopher and author Father Robert Spitzer, SJ, to explore the relationship between science, philosophy, reason, and faith. The free app draws information from Spitzer’s 20 books including “Christ, Science, and Reason” and “Science at the Doorstep to God.”

The app provides spoken answers to users’ questions accompanied by the text and reference. If the answer is too technical or confusing, the app can provide simplifications as needed, the Magis Center reported.

“Whether you’re a teacher helping students navigate secular questions, a parent guiding your family, or anyone seeking clarity on faith, magisAI equips you with instant, credible answers grounded in reason, science, and Church teaching,” the organization wrote.

MagisAI covers a wide range of topics within the Church including Catholic doctrine, Christian life and morality, and Scripture and history. It provides evidence for God and Jesus with explanations rooted in science, philosophy, and history, the organization wrote. It also answers science-based questions from quantum cosmology to evolution.

Through its question-and-answer format, magisAI says it addresses “the real challenges Catholics face in today’s secular environment.” It combats issues including cultural pressure, faith formation gaps, accessibility of knowledge, and language barriers by offering answers in 40 different languages.

MagisAI follows a number of new Catholic AI tools created to provide prompt and accurate information to those hoping to further their understanding of Church teaching, including Longbeard, Magisterium AI, and Truthly.

While Catholic companies are working to use the technology for good, it is important that Catholics remain aware of the harms of AI and potential threats to human dignity, the Vatican said. As AI has become a controversial topic, Pope Leo XIV has said that addressing the challenges of the technology will be a theme of his teaching.

In a September explanatory note on media, the Vatican wrote: “As Catholics we can and should give our contribution, so that people — especially youth — acquire the capacity of critical thinking and grow in the freedom of the spirit.”

“The challenge is to ensure that humanity remains the guiding agent,” the note said. “The future of communication must be one where machines serve as tools that connect and facilitate human lives rather than erode the human voice.”