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The Catholic Church in the Córdoba province of Spain is helping victims and their families after a high-speed train accident on Jan. 18, 2026, left at least 42 people dead and dozens injured. | Credit: Pablo Blazquez Dominguez/Getty Images

Jan 20, 2026 / 17:07 pm (CNA).

Following a tragic train accident that occurred on Sunday evening, Jan. 18, in the Spanish town of Adamuz in the Córdoba province, the Catholic Church is providing pastoral care for those affected.

In addition to the help offered immediately after the accident by the local parish priest and the provision of diocesan resources by Bishop Jesús Fernández of Córdoba after he visited the scene of the accident on Monday morning, the diocese has assigned a team of three priests to the area.

The priests, Leopoldo Rivero, Francisco J. Granados, and Manuel Sánchez, will remain at the Poniente Sur Civic Center in Córdoba, the support center for the families of the victims, for as long as needed.

In a statement, the diocese emphasized the importance of a priestly presence in “a place where despair and uncertainty take their toll as people search for any indication as to the whereabouts of their loved ones.”

Rivero stated that with its presence, the Church is providing “the spiritual care so necessary at this time,” as rescue operations continue, given that many passengers are still missing and may be trapped in the wrecked train cars.

To date, authorities have confirmed the deaths of 41 people and the transfer of 152 injured people to hospitals, where they are receiving treatment, some of them still in very serious condition. At least 43 people remain missing.

Psychologists are referring “families who need [pastoral care] to the priests so that they can be with them, accompany them, and pray with them so that they feel warmth, closeness, and comfort,” Rivero added.

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

Priestly Fraternity of St. Peter Superior General Father John Berg (right) is accompanied to a Jan. 19, 2026, audience with Pope Leo XIV by Father Josef Bisig (center), a co-founder of the FSSP and its first superior general. | Credit: Vatican Media

Jan 20, 2026 / 16:37 pm (CNA).

Pope Leo XIV and leaders of the Priestly Fraternity of St. Peter (FSSP), a community dedicated to the traditional Roman rite, held a “cordial half-hour meeting” on Monday, Jan. 19, at the apostolic palace.

The priestly fraternity said in a Jan. 20 statement that the Holy Father received in private audience its superior general, Minneapolis-born Father John Berg. Also present was Father Josef Bisig, a co-founder of the FSSP and its first superior general, who now serves as rector of the FSSP’s Our Lady of Guadalupe Seminary in Denton, Texas.

The FSSP is a society of apostolic life of pontifical right founded in 1988 by priests who broke with Archbishop Marcel Lefebvre, the founder of the Society of St. Pius X, precisely in order to remain fully under the Roman pontiff while preserving the older liturgy.

The FSSP’s leaders, who had requested the meeting, said in a cautiously worded statement that it was “an opportunity to present to the Holy Father in greater detail the foundation and history of the fraternity as well as the various forms of apostolate that it has been offering to the faithful for almost 38 years.”

They added that the papal audience also provided an “opportunity to evoke any misunderstandings and obstacles that the fraternity encounters in certain places and to answer questions from the supreme pontiff.”

The audience came at a sensitive time for the fraternity and for those who value the traditional form of the Latin rite as a whole following Pope Francis’ 2021 motu proprio Traditionis Custodes that imposed sweeping restrictions on parishes and communities dedicated to the traditional Roman rite.

Due to Traditionis Custodes, the FSSP is currently undergoing an apostolic visitation initiated by the Holy See in late 2024. The visitation is part of a broader process of accompanying institutes formerly under the Pontifical Commission Ecclesia Dei but that now, due to Traditionis Custodes, fall under the auspices of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life.

Both the FSSP and the dicastery have both stressed that the apostolic visitation is not punitive but a normal exercise of oversight so the dicastery can “know who we are, how we are doing, and how we live so as to provide us with any help we may need.” The fraternity also underwent an apostolic visitation in 2014.

Although Pope Francis gave the FSSP a kind of protected but precarious niche, explicitly exempting it from some of the restrictions in a Feb. 11, 2022, decree, the priestly fraternity was still subjected to tighter structural control and scrutiny than under Benedict XVI. That decree arose from a prior private audience between Pope Francis and FSSP leaders.

Monday’s meeting was therefore significant, representing Leo XIV’s first clear, personal outreach to a leading traditional community and showing his willingness to listen to their concerns.

It also follows on the heels of the Holy Father granting Cardinal Raymond Burke the celebration of a pontifical Mass in St. Peter’s Basilica last October, along with the pope’s willingness to grant case-by-case exemptions to some traditional communities. The pope appears to be pursuing a policy of “pragmatic leniency” with such communities, neither willing to undo Francis’ liturgical changes but also not enforcing them with the same rigor.

Observers have therefore welcomed Monday’s meeting and are taking solace in the fact that the Church now has an American pope willing to listen to a fellow American superior general of a traditional order at a time when, according to one insider, “the waters are rough.” Berg also brings much experience to his role, having already served as the fraternity’s superior general from 2006 to 2018.

Like many traditional Roman rite communities and parishes, the FSSP is a flourishing community with several hundred priests and seminarians worldwide, a steady flow of vocations, and well-attended liturgies.

In its communique, the FSSP said Pope Leo XIV gave his blessing, “which he extended to all members of the fraternity.”

“The Fraternity of St. Peter is grateful to the Holy Father for offering this opportunity to meet with him,” the statement concluded, adding that it “encourages the faithful to continue to pray fervently during the 30 days novena of preparation for the renewal of its consecration to the Immaculate Heart of Mary on Feb. 11.”

Leah Sargeant delivers the final keynote at the conference titled “The Beauty of Truth: Navigating Society Today as a Catholic Woman” at the University of St. Thomas in Houston on Jan. 10, 2026. | Credit: Photo courtesy of the University of St. Thomas

Jan 20, 2026 / 16:07 pm (CNA).

“We have the good news that our culture needs to hear: that men and women are ordered to the good and made for amity for each other. Our embodied, sexed nature has been ordered for our salvation.”

So said Leah Sargeant, a former atheist and author who delivered the final keynote at a recent conference in Houston titled “The Beauty of Truth: Navigating Society Today as a Catholic Woman.”

At the conference, sponsored by the Catholic Women’s and Gender Studies program at the University of St. Thomas on Jan. 9–10, Sargeant suggested that our culture’s view of sexuality is premised on two lies. First, that “women’s equality is premised on being interchangeable with men,” and second, that “autonomy is foundational to a fully human life.”

To the first point, she noted that “it’s been common for people who advocate for women to minimize differences [between the sexes].”

Based on this lie, women, she said, are seen as “defective men.”

However, she continued, “the fundamental asymmetry between men and women is how we engender and bear children.”

It is based on this premise that the second lie, that individual autonomy is fundamental to being fully human, gets its strength, she said.

‘Forming a society open to dependency’

Sargeant said that when a woman is pregnant with another human being, the baby’s dependence and fragility does two things: It makes the baby’s life seem less valuable to those who believe autonomy is required to be fully human, and it makes the woman less-than when compared with a man, who never biologically has to enter into such a dependent relationship.

“The idea of having our lives upended by someone else [the baby’s] is a blow to women’s equality. This is the original argument for women’s access to abortion,” she said.

“The right to privacy wasn’t good enough because men always have the opportunity to abandon a child: that only required an act of cowardice. He could walk away, run, leave no forwarding address, and sever the connection. For a woman, she couldn’t divorce herself from her child by failing to step up: It would require outside, active, violent intervention in the form of poison or a scalpel.”

Women had to have what Sargeant called “an equality of vice” with men: namely, abortion. They had to “access to this cowardice as well or they could not be interchangeable with men and would lose political equality.”

Fundamentally, she concluded, both men and women must reject the lies of sameness and the “lie of autonomy” and be “radically dependent on God” and one another to live in the truth.

She quoted St. John Henry Newman, who wrote that “we cannot be our own masters. We are God’s property, by creation, by redemption, by regeneration … Independence was not made for man. It is an unnatural state that may do for a while, but will not do till the end.”

Sargeant reminded her listeners that we should not be afraid to “invite others into our lives or be ashamed to place demands on others.”

“We were always made to need each other,” she said. “We are not betraying ourselves when we expose ourselves as deeply human.”

Our task, she said, “is to give people reassurance that this truth is good,” reminding them that “hope doesn’t come from excesses of strength but in the midst of our frailty, and reminds us of how we are loved, and by whom.”

Sargeant's talk at the conference was based on her latest book, "The Dignity of Dependence: A Feminist Manifesto," which was released in October 2025.

Blessed Father Miguel Agustín Pro, a martyr during the Cristero War in Mexico, with his arms outstretched in the form of a cross before being executed by firing squad on Nov. 23, 1927. | Credit: Unknown, public domain, via Wikipedia

Jan 20, 2026 / 15:37 pm (CNA).

The Cristero War in Mexico, also known as the “Cristiada,” was not only an armed conflict but also a head-on clash between a state seeking forced secularization and a society that refused to renounce its Catholic identity. This bloody episode left a legacy of martyrs and a historical wound that has marked the complex relationship between the church and state in modern Mexico.

Background: The 1917 constitution

The conflict did not erupt overnight. Its roots lie in the 1917 Mexican Constitution, which incorporated anticlerical articles designed to subject the Church to the absolute control of the state.

Article 3 prohibited religious corporations and ministers of religion from operating primary schools. Article 5 banned the establishment of monastic orders and the taking of religious vows. Article 24 limited public worship to the interior of churches, always under government supervision. Article 27 stripped churches of their legal capacity to own property, transferring such property to the nation. Article 130 denied legal personality to churches, barred ministers of religion from participating in politics, and empowered individual states to limit the number of priests. These provisions formed the legal basis for the anticlerical enforcement that culminated in the “Calles Law,” which intensified the restrictions and sparked the Cristero War.

In 1926, President Plutarco Elías Calles escalated the situation with the “Law on Crimes and Offenses Related to Religious Worship and External Discipline,” also known as the “Law of Religious Tolerance” or simply the “Calles Law,” which amended the penal code by establishing severe penalties.

Among its harshest restrictions, the new law prohibited priests from wearing cassocks or any other religious symbols outside of churches, subjecting violators to fines and imprisonment. Priests who were not born in Mexico faced fines and deportation. The establishment of monastic orders or convents was banned, and existing convents were dissolved. Additionally, ministers of religion were forbidden from criticizing the fundamental laws of the country, the authorities in particular, or the government in general.

The Catholic Church’s response was drastic, unprecedented, and disciplined among all the Mexican archbishops and bishops: On July 31, 1926 — with the Holy See rejecting the “Calles Law” and “any act that could signify or be interpreted by the faithful as an acceptance of the law itself” — public worship was suspended throughout Mexico.

The outbreak

“It is indeed the suspension of religious services that may mark the beginning of the Cristero War, states the Franco-Mexican historian Jean Meyer in the opening pages of the first volume of his work “La Cristiada.”

Meyer quotes a letter from some Cristeros to their parish priest, who had been arrested by the authorities and urged the Cristeros to surrender: “Without your permission or command, we threw ourselves into this blessed struggle for our freedom, and without your permission or command, we will continue until we win or die.”

Thus, in different parts of the country, Catholic faithful spontaneously rose up in arms.

The willingness to engage in armed resistance against the government was not unanimous. “The bishops undoubtedly preached resistance,” Meyer notes, but at the same time, “they specified that they wanted no resistance other than passive and peaceful resistance.”

Although many prelates provided pastoral support to the Cristeros in some way, “the enemies of armed action were more numerous,” he points out.

Nor was the situation uniform among the priests. A list compiled by the Franco-Mexican historian indicates 100 “priests were actively hostile to the Cristeros,” while 40 were “actively favorable to the Cristeros.” Five priests are recorded as “combatants,” while 65 were considered “neutral.”

The number of priests “who abandoned rural parishes and priests from cities” totaled 3,500, while the priests “executed by the government” numbered 90.

It was “the people, ‘the Indian,’” who reacted, the historian says, and they did so “violently” because “the Church was more than just a building of piled-up stones, and popular sentiment had been struck to its very core, since the profane and the sacred are inextricably intertwined.”

“The people, the vast majority or many peasants — who were the ones who fought the guerrilla war most fiercely in the states of Jalisco, Guanajuato, Michoacán, Colima, and other central states — didn’t have much theology ... nor did they make many distinctions between things, but rather it was something, let’s say, of the heart and of religious feeling ..., of love for their faith,” that motivated them, the apostolic administrator of the Diocese of Cancún-Chetumal, Bishop Pedro Pablo Elizondo Cárdenas, told ACI Prensa, the Spanish-language sister service of EWTN News.

Some key figures

It is difficult to compile a specific list of the key figures and those who lost their lives at the hands of the anticlerical federal troops, especially considering that the Mexican Bishops’ Conference estimates that there were “more than 200,000 martyrs who gave their lives defending their faith."

But to understand the magnitude of the Cristero War, it is necessary to identify some of the actors who spearheaded the movement, as well as the figures who embodied the spiritual resistance against federal persecution.

The Cristero resistance was coordinated by the National League for the Defense of Religious Liberty — known as “The League" — which, although it managed to secure 2 million signatures in an attempt to reform the 1917 Constitution (an effort that ultimately failed) and organized a relatively successful boycott, threw itself into war effort without being “prepared to face the situation," according to Meyer.

Blessed Anacleto González Flores, known as “Maestro Cleto” and also nicknamed the “Socrates of Guadalajara” in reference to his origin in the state of Jalisco, was a layman who led peaceful efforts to confront the persecution by the government and was martyred on April 1, 1927. He is the patron saint of the Mexican laity.

St. José Sánchez del Río, affectionately called Joselito (“dear little José”), was martyred at the age of 14. He joined the war assuring his mother that “it had never been so easy to gain heaven as now, and I don’t want to miss the opportunity.” He was captured, tortured, and killed. Before dying, he asked that this message be delivered to his parents: “Long live Christ the King, and we will see each other in heaven.”

The photograph of the execution of Blessed Father Miguel Agustín Pro on Nov. 23, 1927, shows the Jesuit priest with his arms outstretched in the form of a cross in front of the firing squad. It is one of the most powerful symbols of the brutal religious persecution suffered by Catholics during the first half of the 20th century.

Among those murdered out of hatred for the faith during the religious persecution unleashed by the federal government, six priests who were members of the Knights of Columbus stand out. This fraternity played a leading role, both economically and socially, in supporting religious freedom during that tragic period in Mexico, even to the point of offering their own lives.

The six priests, canonized by Pope John Paul II in 2000, are Luis Bátis Sáinz, José María Robles Hurtado, Mateo Correa Magallanes, Miguel de la Mora de la Mora, Rodrigo Aguilar Alemán, and Pedro de Jesús Maldonado Lucero. All of them were canonized on May 21, 2000, along with 19 other Mexican martyrs, including St. Cristóbal Magallanes.

‘Agreements’ of 1929 and the end of hostilities?

Officially, the Cristero War ended on June 21, 1929, with the so-called “Agreements” between Mexican Archbishop Leopoldo Ruiz y Flores, as apostolic delegate of Pope Pius XI; the bishop of Tabasco, Pascual Díaz; and the then-president of the country, Emilio Portes Gil, successor to Plutarco Elías Calles.

However, the “Agreements” did not entail any changes to the 1917 Constitution or the “Calles Law” but rather established a “modus vivendi” in which the federal government committed to not applying the laws to persecute Catholics, while the bishops resumed religious services and the Cristeros laid down their arms.

But the persecution was far from over. Meyer writes that “for the Cristeros, the ‘modus vivendi’ (a way to peacefully coexist) very quickly became a sinister ‘modus moriendi’ (a way to die), suffered as a trial worse than the war itself and borne like a cross, an incomprehensible mystery which they underwent out of love for the pope and for Jesus Christ the King.”

Meyer notes that “all the former Cristeros say: ‘More people died after the “Agreements” than during the war.’”

“In the capital of the republic, the party line was to assure and repeat that everything was over, but in the records of the Ministry of War, there are reports of campaigns up to 1941 and the generals discussing the means of subduing the rebels, who were sometimes very dangerous, here and there,” Meyer writes in another part of the first volume of “La Cristiada.”

This period is commonly considered the “Second Cristero War,” but Meyer points out that “if the first stage (1926–29) of the Cristero War was already a war [fought by] the poor, the second was a war of the destitute, without resources, without support.”

Long road to religious freedom in Mexico

It would not be until 1992 — after two visits to Mexico by Pope John Paul II, in 1979 and 1990 — that relations between church and state would be formally reestablished in the country with a reformed 1917 Constitution and the new and current “Law on Religious Associations and Public Worship,” which allows for the recognition of the legal personality of the Catholic Church.

Only since 1992 has the Catholic Church been allowed to own churches in Mexico, but all those built before that year — including the Guadalupe Basilica (completed in 1976) — are the property of the nation.

However, current law still prohibits both religious associations and ministers of religion from owning or managing “radio or television stations or any type of telecommunications” as well as “managing any of the mass media.” In fact, the law only permits the publication of “printed materials of a religious nature.”

A call from the Mexican bishops on the centenary

In their most recent message to the faithful, the Mexican bishops called for “honoring the memory” of the “Cristero resistance.”

They warned that this centenary “cannot be a mere nostalgic commemoration. It must be an examination of conscience and a renewed commitment.”

“Our martyrs ask us today: Are we willing to defend our faith with the same radical commitment? Have we lost our sense of the sacred? Have we become complacent in a culture that wants to relegate faith to the private sphere?”

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

Iranians gather while blocking a street during a protest in Tehran, Iran, on Jan. 9, 2026. The nationwide protests started in Tehran’s Grand Bazaar against the failing economic policies in late December 2025, which spread to universities and other cities, and included economic, political, and anti-government slogans. | Credit: MAHSA/Middle East Images/AFP via Getty Images

Jan 20, 2026 / 15:07 pm (CNA).

The ongoing protests in Iran are considered the largest in years, both in duration and geographic spread. Since erupting on Dec. 28, 2025, demonstrations have continued without interruption, expanding across the country’s north, south, east, and west. Large numbers of Iranians from diverse social and religious backgrounds have taken part, including Christian citizens.

Human rights and church reports indicate that some Christian participants have been killed, injured, or arrested by Iranian security forces. The overwhelming majority of Christians in the Holy Land are Eastern Orthodox or Catholic.

According to ARTICLE 18, a London-based nonprofit dedicated to the protection and promotion of religious freedom in Iran, seven Iranian Christians of Armenian origin were killed in recent days by security forces. Armenian media outlets, however, have so far confirmed only one victim by name: Ejmin Masihi, who was killed in the capital, Tehran, amid unconfirmed reports that three other Iranian Armenians were wounded.

In addition, one Christian reported that police opened fire on two of his nephews in the city of Shiraz. Both were transferred to a hospital for treatment.

Christians have played a notable humanitarian role during the protests. Hormoz Shariat, president of Iran Alive Ministries, told ACI MENA, the Arabic-language sister service of EWTN News, that a number of Christians have been providing food and water to demonstrators.

Shariat recounted that a Christian couple prepared approximately 50 sandwiches, carrying them in backpacks along with bottles of water to distribute in the streets. He said other Christians have been treating injured protesters in their homes, away from the eyes of authorities, noting the case of one demonstrator who later converted to Christianity after learning that the nurse who stopped his bleeding was a Christian.

Concerns for the safety of Christians are mounting amid the tense security situation, particularly as churches in Iran, both official congregations and underground house churches, maintain spiritual ties outside the country.

Observers warn that any discussion of foreign political interference, or even allegations of it, could make Christians an easy target for accusations or a “scapegoat” within the broader security crackdown.

In this context, Barnabas Aid reported that at least 10 Christians were arrested in three different locations in Fars province in western Iran before Jan 4. Citing one pastor from an unregistered church, the organization reported: “Security forces raided the homes of several believers, accusing us of providing ideological fuel for the street protests. Our people remain confined to their homes, yet the raids continue relentlessly.”

Anxiety has intensified notably over the past week following the Iranian government’s complete shutdown of internet access, which has made it increasingly difficult to verify developments on the ground.

The blackout has further heightened fears of arbitrary arrests or extrajudicial killings under the cover of chaos, especially targeting Christians, who are considered among the most vulnerable groups during this sensitive period.

This story was first published by ACI MENA, the Arabic-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

Participants in a pro-life rally hold signs in front of the Lincoln Memorial in Washington, D.C., on June 24, 2023, at a rally marking the first anniversary of the Supreme Court's Dobbs decision that overturned Roe v. Wade. | Credit: Joseph Portolano/EWTN News

Jan 20, 2026 / 14:37 pm (CNA).

Members of the pro-life movement have mixed thoughts on the first year of President Donald Trump’s second term, noting many wins early into his presidency but a number of shortfalls as time has gone by.

Some wins include defunding Planned Parenthood, walking back some of President Joe Biden’s initiatives, and removing foreign aid funding for organizations that promote abortion. However, a lack of action on chemical abortions and weakened rhetoric surrounding taxpayer-funded abortions are causing concern.

A notable pro-life win was included in the tax overhaul bill signed by Trump in July, which cut off all Medicaid reimbursements for organizations that provide a large number of abortions, such as Planned Parenthood.

Amid funding cuts, nearly 70 Planned Parenthood affiliates shut down. The administration also initially cut off Title X family planning grants from the abortion giant, but those have resumed.

The president pardoned pro-life protesters convicted of violating the Freedom of Access to Clinic Entrances (FACE) Act and blocked foreign aid from supporting organizations that promote abortion. He rescinded several policies from the Biden administration, including one that paid Pentagon workers to travel for abortions. He also established strong conscience protections for pro-life doctors.

“Right out the gate, we saw some progress on the pro-life issue,” Kelsey Pritchard, a spokesperson for Susan B. Anthony Pro-Life America (SBA), told EWTN.

Yet, she cautioned: “We have also not seen progress in the one area that matters the most — and that’s on abortion drugs.”

Health Secretary Robert F. Kennedy Jr. launched a study into the safety of the abortion pill mifepristone in September 2025, but so far no action has been taken to curtail the drug. Rather, the Food and Drug Administration (FDA) went in the opposite direction, approving a generic version of mifepristone later that same month.

Pritchard said that move was “the opposite of what they should have done,” and referred to the generic mifepristone as “a new kill pill to increase the number of abortions that are done in this country.”

She said Kennedy’s promised study has “absolutely been moving too slow” and added that there is no confirmation it even began or is taking place. SBA called for FDA Commissioner Marty Makary to be fired following allegations he was “slow-walking the report for political reasons,” she said.

Trump has said abortion should be regulated by the states, but Pritchard warned “those [pro-life] laws can’t be in effect at all, really, when mail-order abortion happens with the abortion drugs.”

“They’re allowing [California Gov.] Gavin Newsom and [New York Gov.] Kathy Hochul and their blue state friends to completely nullify the pro-life laws in states like Texas and Florida,” she said.

Joseph Meaney, a senior ethicist at the National Catholic Bioethics Center, similarly said “the delay in the promised review of the rushed process in which mifepristone was approved as an abortion drug by the FDA has frustrated pro-lifers.”

“When the FDA approved a second generic version of mifepristone, … it highlighted the lack of progress in fighting the leading means of doing abortions in the [United States],” he said.

Trump also began to waver on taxpayer-funded abortions early in 2026, asking Republicans to be “flexible” on the Hyde Amendment amid negotiations on extending health care subsidies for the Affordable Care Act. Trump later unveiled “The Great Healthcare Plan” and said the White House intends to negotiate with Congress to ensure pro-life protections.

Pritchard called taxpayer-funded abortion “a very basic red line” and said it’s “concerning to see Republicans back away from something so basic.”

She warned Republicans to not take pro-life voters for granted in the upcoming midterms, saying “you’ll lose the elections and we won’t have the majority of Congress” without pro-life voters.

“You must remain the pro-life party or you will lose the midterms if you decide to bow to the pro-death Democrat agenda,” Pritchard said.

Meaney said there is “a widespread feeling that the second Trump administration has seemed to deprioritize issues important to the pro-life community,” adding he has “seen calls for pro-life groups to ‘flex their muscles’ and show that they cannot be taken for granted.”

However, he said the shortfalls “should not obscure the fact that the Trump administration has rolled back the Biden-era pro-abortion measures internationally and domestically.”

“It even achieved a temporary defunding of Planned Parenthood domestically in legislation,” he said. “The federal government no longer funds research on fetal tissues and defends the conscience rights of health care professionals and others robustly.”

Trump also signed an executive order that directed departments and agencies to boost access to and reduce the cost of in vitro fertilization (IVF). The Catholic Church opposes IVF, which results in the destruction of human embryos, ending human lives.

Archbishop Timothy P. Broglio leads the Archdiocese for the Military Services, USA. | Credit: “EWTN News In Depth”/Screenshot

Jan 20, 2026 / 14:07 pm (CNA).

Military Archbishop Timothy Broglio says the United States’ threat to use the military to annex Greenland “tarnishes” the reputation of the United States around the world.

The archbishop made the comments during a Jan. 18 interview with the BBC, speaking to broadcaster Edward Stourton. As the archbishop of the Archdiocese for the Military Services, USA, Broglio oversees clergy and sacraments for the U.S. armed forces.

Asked about the Trump administration’s apparent willingness to use military force to take Greenland if diplomacy fails, Broglio said he “cannot see any circumstance” where doing so would, as Stourton put it, “fulfill the criteria of a just law.”

“Greenland is a territory of Denmark,” the prelate said. “Denmark is an ally. It’s part of NATO. It does not seem really reasonable that the United States would attack and occupy a friendly nation.”

“It’d be one thing if the people of Greenland wanted to be annexed,” the archbishop pointed out. “But taking it by force when we already have treaties there that allow for a military installation in Greenland — it doesn’t seem acceptable to invade a friendly nation.”

Military force in such a scenario would “tarnish” the image of the U.S., Broglio said, because “traditionally, we’ve responded to situations of oppression” instead of engaging in proactive invasion.

The archbishop acknowledged that soldiers who are “put in a situation where they’re being ordered to do something that is morally questionable” are within their rights of conscience to disobey such a directive.

“But that’s perhaps putting that individual in an untenable situation, and that’s my concern,” he said.

A sparsely populated landmass with little Church presence, most of the Catholic population in Greenland is concentrated in a single parish, Christ the King Church in Nuuk. That parish falls under the administration of the Diocese of Copenhagen, located approximately 2,000 miles east of Nuuk.

U.S. plans to annex the landmass have drawn international backlash and rebuke from leaders in Europe and elsewhere. Catholics in the region have reportedly expressed opposition to Greenland falling under American control.

Asked if he believes he can “make a real difference” in the international dispute by “laying down red lines,” Broglio acknowledged that it’s unknown “whether the powers that be will listen to those admonitions.”

But “I think it is my duty to speak appropriately as I’m able,” he said.

Credit: Photo courtesy of March for Life

Jan 20, 2026 / 13:37 pm (CNA).

Thousands will gather for the 53rd National March for Life in the nation’s capital on Friday, Jan. 23.

Every January, tens of thousands of people march on Capitol Hill in Washington, D.C., for “the largest annual human rights demonstration in the world,” according to the March for Life website. The event’s 2026 theme is “Life Is a Gift,” which invites “all people to rediscover the beauty, goodness, and joy of life itself.”

The theme emphasizes “what lies at the heart of the pro-life movement — an unshakeable conviction that life is very good and worthy of protection, no matter the circumstances,” according to the event’s website. “‘Life Is a Gift’ invites everyone to embrace life as something to be cherished and celebrated from the very beginning.”

The first March for Life was on Jan. 22, 1974, in Washington, D.C. It took place one year after the Supreme Court’s Roe v. Wade decision legalized abortion nationwide. While the Dobbs v. Jackson Women’s Health Organization decision returned the matter to the states in 2022, the organization continues its mission to protect life at the state and federal levels.

“The March for Life is not just a protest … It is a celebration of each and every life, from the moment of conception,” organizers of the event reported. “We envision a world where every life is celebrated, valued, and protected. We envision a world where these moments are celebrated, valued, and protected by everybody — both in the private sector and in the public sphere.”

Schedule

The day is more than just the walk on Capitol Hill; it offers numerous other opportunities to celebrate life.

The festivities will kick off with a pre-rally concert at 11 a.m. on the National Mall by Sanctus Real, a Grammy-nominated and Dove Award-winning Christian band.

Then the rally will kick off at noon and will feature a number of special guests including a national anthem performance by Friends of Club 21 Choir, a chorus of young adults with Down syndrome, and a lineup of speakers.

The crowd will depart from the National Mall at 1 p.m. for the march and will make its way to the ending point at the Supreme Court building.

Speakers

The leaders set to speak at the rally include a number of pro-life advocates who will share testimonials and encouragement ahead of the march.

JD Vance will speak for the second time at the annual event as vice president of the United States. He will be joined by other U.S. leaders including Speaker of the House Mike Johnson and U.S. Rep. Chris Smith, R-New Jersey.

Jennie Bradley Lichter, March for Life president, will address the crowd at her first march as president. Lichter has served as deputy general counsel at The Catholic University of America and in the White House during the first Trump administration.

Sarah Hurm will share her testimony about how the experience of starting a chemical abortion and reversing it changed her perspective and led her to pro-life advocacy.

Elizabeth Pillsbury Oliver, president of Georgetown University Right to Life and a Catholic convert, will offer a pro-life student’s perspective and about how her faith gives her courage to defend life.

Other pro-life leaders and ministry workers from across the nation will also take the stage at the National Mall ahead of the march.

Additional events

The March for Life is just one of the ways pro-lifers can celebrate life the weekend of Jan. 23.

The National Prayer Vigil for Life:

The weekend will start with The National Prayer Vigil for Life, which is hosted annually by the U.S. Conference of Catholic Bishops’ Secretariat of Pro-Life Activities at the Basilica of the National Shrine of the Immaculate Conception. The vigil takes place on the eve of the March for Life, marking the date of the 1973 Roe v. Wade decision.

The National Prayer Vigil for Life will begin on Jan. 22 with an opening Mass at 5 p.m. in the Great Upper Church of the basilica. Following Mass, the National Holy Hour for Life will be at 7 p.m. in the Crypt Church. The National Prayer Vigil will conclude with a closing Mass celebrated by Cardinal Seán P. O’Malley, OFM Cap, archbishop emeritus of Boston, at 8 a.m. on Jan. 23 in the Great Upper Church.

Overnight seminarian-led Holy Hours will also take place from 9 p.m. on Jan. 22 until 8 a.m. on Jan. 23.

Life Fest

The Knights of Columbus and Sisters of Life will host Life Fest at the Gaylord National Resort and Convention Center in Oxon Hill, Maryland. Doors open at 6 a.m. on the morning of Friday, Jan. 23, before the march. Life Fest will kick off with live music from the Sisters of Life’s band All the Living, with Father Isaiah, CFR, Damascus Worship, followed by a Eucharistic procession and Mass.

The event will also include opportunities for confession, first-class relic veneration, and powerful witnesses, including pro-life advocate and founder of Live Action Lila Rose.

Cardinal O’Connor Conference:

Named in honor of Cardinal John O’Connor, who committed himself to advocate for the unborn, the annual Cardinal O’Connor Conference on Life works to promote intellectual “discourse on the sanctity of human life as well as build a culture of life both within and beyond the Georgetown community,” the conference’s website reported.

Started by Georgetown students in 2000, the conference has become the largest student-run, pro-life conference in the U.S. The Jan. 24 conference will feature a Holy Hour, a number of speakers, breakout sessions, a panel discussion, and a Mass for life.

Cardinals meet with Pope Leo XIV in the third session of the consistory on Jan. 8, 2025, at the Vatican. | Credit: Vatican Media

Jan 20, 2026 / 13:07 pm (CNA).

Three U.S.-based cardinals issued a statement this week renouncing war as “an instrument for narrow national interests” and calling for the U.S. to engage in military action “as a last resort in extreme situations, not a normal instrument of national policy.”

Chicago archbishop Cardinal Blase Cupich; Washington, D.C., archbishop Cardinal Robert McElroy; and Newark, New Jersey, archbishop Cardinal Joseph Tobin, CSsR, issued a joint statement discussing U.S. foreign policy in comparison to the principles set forth by Pope Leo XIV in his Jan. 9 address to members of the diplomatic corps.

Following the capture of Venezuela’s leader Nicolas Maduro and signaling from President Donald Trump that he wants to annex Greenland in some form, the cardinals said the country’s “moral role in confronting evil around the world, sustaining the right to life and human dignity, and supporting religious liberty are all under examination.”

In the Jan. 19 statement they urged a U.S. foreign policy that “respects and advances the right to human life, religious liberty, and the enhancement of human dignity throughout the world, especially through economic assistance.”

“The sovereign rights of nations to self-determination appear all too fragile in a world of ever greater conflagrations,” the cardinals said. “The balancing of national interest with the common good is being framed within starkly polarized terms.”

“In 2026, the United States has entered into the most profound and searing debate about the moral foundation for America’s actions in the world since the end of the Cold War,” the cardinals wrote. “The events in Venezuela, Ukraine, and Greenland have raised basic questions about the use of military force and the meaning of peace.”

They added: “The building of just and sustainable peace, so crucial to humanity’s well-being now and in the future, is being reduced to partisan categories that encourage polarization and destructive policies.”

Pope Leo’s word as a ‘compass’ for foreign policy

Pope Leo’s Jan. 9 comments on foreign policy have “provided us an enduring ethical compass for establishing the pathway for American foreign policy in the coming years,” the cardinals said.

“In our time, the weakness of multilateralism is a particular cause for concern at the international level,” the pope said to members of the diplomatic corps. “War is back in vogue and a zeal for war is spreading.”

“Peace is no longer sought as a gift and desirable good in itself, or in pursuit of ‘the establishment of the ordered universe willed by God with a more perfect form of justice among men and women.’ Instead, peace is sought through weapons as a condition for asserting one’s own dominion,” the Holy Father said.

The cardinals stressed Pope Leo’s reiteration of Catholic teaching that “the protection of the right to life constitutes the indispensable foundation for every other human right.”

The pope “points to the need for international aid to safeguard the most central elements of human dignity, which are under assault because of the movement by wealthy nations to reduce or eliminate their contributions to humanitarian foreign assistance programs.”

The Holy Father “points to the increasing violations of conscience and religious freedom in the name of an ideological or religious purity that crushes freedom itself,” the cardinals said.

“As pastors and citizens, we embrace this vision for the establishment of a genuinely moral foreign policy for our nation. We seek to build a truly just and lasting peace, that peace which Jesus proclaimed in the Gospel.”

“Pope Leo has given us the prism through which to raise it to a much higher level. We will preach, teach, and advocate in the coming months to make that higher level possible,” they said.

With Speaker of the House Mike Johnson by his side, President Donald Trump speaks to the press following a House Republican meeting at the U.S. Capitol on May 20, 2025, in Washington, D.C. | Credit: Tasos Katopodis/Getty Images

Jan 20, 2026 / 12:21 pm (CNA).

Catholics are offering mixed reactions to the first year of President Donald Trump’s second term, which included domestic policy actions that align with U.S. bishops on gender-related issues, and also tensions over immigration, expansion of the death penalty, and reduced funding for organizations that provide food and basic support to people in need.

Trump secured his electoral victory in 2024 with the help of Catholics, who supported him by a double-digit margin, according to exit polls. A Pew Research Center report found that nearly a quarter of Trump’s voters in 2024 were Catholic.

Throughout his first year, Trump — who calls himself a nondenominational Christian — has invoked Christianity and created a White House Faith Office. He created a Religious Liberty Commission by executive order in May 2025 and became the first president to issue a proclamation honoring the Catholic feast of the Immaculate Conception in December.

Last year, the president also launched the “America Prays” initiative, which encouraged people to dedicate one hour of prayer for the United States and its people in preparation for the 250th anniversary of the Declaration of Independence on July 4, 2026.

Immigration, poverty, and NGOs

John White, professor of politics at The Catholic University of America, said the first year of Trump’s second term “challenged Catholics on many levels.”

“The brutality of ICE has caused the U.S. Conference of Catholic Bishops to issue an extraordinary statement at the prompting of Pope Leo XIV,” White said, referring to the Immigration and Customs Enforcement agency. The U.S. Conference of Catholic Bishops (USCCB) issued a special message in November opposing indiscriminate mass deportations, calling for humane treatment, urging meaningful reform, and affirming the compatibility of national security with human dignity.

The Trump administration, with JD Vance, the second Catholic vice president in U.S. history, cut billions of dollars in funding to nongovernmental organizations (NGOs), which financially damaged several Catholic nonprofits that had received funding. Trump also signed into law historic cuts to the Supplemental Nutrition Assistance Program.

“The cuts to NGO funding, SNAP, and Medicaid benefits, alongside the huge increases in health care costs, have hurt the poor and middle class at home and around the world,” he said. “Instead of being the good Samaritan, Trump has challenged our Catholic values and narrowed our vision of who we are and what we believe. JD Vance’s interpretation of ‘Ordo Amoris’ of a hierarchy to those whom we love rather than a universal love is a case in point and has been repudiated by Pope Francis and Pope Leo XIV,” he said.

The cuts aligned federal policy with the administration’s agenda, which included strict immigration enforcement, mass deportations of immigrants who are in the country illegally, and less foreign aid support.

Catholic Charities USA was previously receiving more than $100 million annually for migrant services, and the Trump administration cut off those funds. In response, the organization scaled back its services.

Since Trump took office, the administration said it has deported more than 600,000 people.

Karen Sullivan, director of advocacy for the Catholic Legal Immigration Network (CLINIC), which provides legal services to migrants, said she is “very concerned about the way that immigration enforcement has been carried out,” adding her organization is “very concerned that human dignity of all persons [needs to] be respected.”

Sullivan said the administration is “enabling their officers to use excessive force as they are taking people into custody” and “denying access to oversight at their detention centers.” She also expressed concern about the administration increasing fees for asylum applications and giving agents more leeway to conduct immigration enforcement at sensitive locations, such as churches, schools, and hospitals.

She said the large number of deportations and the increase in expedited removals has “been a strain” on organizations that seek to provide legal help to migrants.

CLINIC receives inquiries from people who are facing deportation and also those who fear they may be deported. She said: “The worry and the fear among those people [who may face deportation] makes them seek out assistance and advice even more often.”

“The pace of the changes that have been happening in the past year have been very difficult to manage,” she said. “We are having to respond very quickly to changes."

Executive actions on gender

Susan Hanssen, a history professor at the University of Dallas (a Catholic institution), viewed the first year of Trump’s second term in mostly successful terms.

“As Catholics we know that the law educates, and during Trump’s first year in office we witnessed an actual shift in public opinion on the LGBT/transgender ideology due to his asserting the scientific and natural common sense that there are only male and female,” Hanssen said.

Trump took executive action to prohibit what he called the “chemical and surgical mutilation” of children, such as hormone therapy and surgical transition. He signed a policy restricting participation of transgender athletes in women’s sports. He legally recognized only two genders, determined by biology: male and female.

“His strong executive action on this essential point — domestically in making the executive branch remove its trans-affirming language, the executive department of education stop subverting parental rights over their children, and women’s rights in sports, and (importantly) putting an end to USAID’s [U.S. Agency for International Development] pushing this gender agenda on the countries who need our economic assistance,” she said.

“This has led to a genuine public shift, with fewer independent corporations choosing to enforce June as LGBT Pride month on their customer base, fewer DEI programs pushing the gender agenda on hiring, and a shift (especially among young men) towards disapproval of gender transitioning children and even towards disapproval of the legalization of so-called same sex ‘marriage,’” she added. “We will need to see how these executive branch victories will affect judicial and legislative action moving forward.”

Father Tadeusz Pacholczyk, senior ethicist at the National Catholic Bioethics Center, had a similar view of some of the social changes.

“The current administration has focused significant energy on the important task of ‘putting folks on notice,’ so it’s hard to deny, for example, that the misguided medico-pharmaceutical industry that has profited handsomely from exploiting vulnerable youth and other gender dysphoric individuals can no longer miss the loud indicators that these practices will not be able to continue unabated,” he said.

Death penalty

Trump signaled a renewed and more aggressive federal capital-punishment policy in 2025, in opposition to the Catechism of the Catholic Church, which teaches that the death penalty is “inadmissible.”

Trump signed an executive order on his first day in office directing the Justice Department to actively pursue the federal death penalty for serious crimes. He also directed federal prosecutors to seek death sentences in Washington, D.C., homicide cases. His administration lifted a moratorium on executions, reversing a pause in federal executions and following President Joe Biden’s commutations of federal death sentences.

Archbishop Timothy P. Broglio, then-president of the USCCB, in a Jan. 22, 2025, statement called Trump’s support for expanding the federal death penalty “deeply troubling.” Newly elected USCCB president Archbishop Paul Coakley likewise called for the abolition of the death penalty.