Ss. Joseph and Cabrini Parish

Father Tomaž Majcen celebrates daily Mass at Christ the King Church in Nuuk, Greenland, and he frequently travels to other towns to minister to the faithful scattered across the territory. | Credit: Photo courtesy of Father Tomaž Majcen

Jan 22, 2026 / 11:00 am (CNA).

In Greenland, the world’s largest island, glaciers spill toward the sea from a vast ice cap — and in the middle of that extreme landscape, a tiny Catholic community gathers around the territory’s only priest.

Father Tomaž Majcen, a Conventual Franciscan from Slovenia, has served in Greenland since 2023. Based in Nuuk, the capital, he celebrates daily Mass at Christ the King Church — the island’s only Catholic parish — and frequently travels to outlying towns to visit Catholics scattered across the territory.

“In total there are about 800 Catholics,” Majcen told ACI Prensa, the Spanish-language sister service of EWTN News. Most are immigrants from a wide range of countries, though a small number are local Greenlanders, he said.

In the coldest months, temperatures can plunge well below minus 50 degrees Celsius (minus 58 degrees Fahrenheit). Majcen, who also enjoys watching the northern lights, said the hardships of climate and distance shape parish life — but recent global attention has brought a different kind of strain.

The small Catholic community, like much of the wider population, has reacted with a mix of unease and sadness to recent statements by U.S. President Donald Trump suggesting possible annexation or control of Greenland. The island sits in a strategically sensitive region, including along potential routes for intercontinental missiles in a hypothetical conflict between Washington and Moscow.

“Yes, there is a lot of uneasiness, though it is quiet,” Majcen said. “People here are not dramatic; they are reserved. But fear doesn’t always shout — often it whispers.”

“Some ask me what I think will happen,” he continued. “Others simply say: ‘This doesn’t feel right.’”

Majcen said what troubles him most is the way Greenland is sometimes discussed in faraway political debates.

“Greenland is spoken of as if it were an object, not a home,” he said. “As a priest I listen to people and I sense how these kinds of statements make them feel small and invisible. From Nuuk these threats may seem far away, but their emotional impact is real.”

Greenland’s strategic importance has grown as polar navigation becomes more feasible and as Arctic sea routes could shorten travel between Europe and Asia in coming decades. But Majcen warned that geopolitical talk often overlooks the people who live there.

“When these kinds of words appear in the media, they create noise, confusion, and anxiety among ordinary people,” he said. “Life in Greenland is usually quiet, centered on family, work, the weather, and community. Suddenly we hear strong words about ‘taking control’ or ‘annexation,’ spoken very far away, without knowing our people.”

“What alarms me most is how easily human dignity can be forgotten,” he added. “Political debates focus on territory, resources, and strategy but rarely on the heart of the people.”

Greenland has about 57,000 inhabitants, and around 95% belong to the Evangelical Lutheran Church. In his conversations with parishioners — often “at the foot of the altar,” he said — Majcen hears worries that go beyond politics.

“Some people ask me: ‘Do we matter? Will our voice be heard? Are we just a bargaining chip?’” he said. “These questions touch something very deep. As a priest, I see how uncertainty weakens trust and generates anxiety.”

Majcen noted that even before Greenland drew renewed international attention, the island faced serious social challenges, including high rates of suicide and alcoholism. In that context, he said, the Church’s mission includes offering steadiness and hope.

“The uncertainty weakens trust and generates anxiety,” he said, stressing the need for the “tenderness of the Gospel,” which “reminds us that each person has a face, a name, and a story.”

“Greenland is a home,” he said. “It is the home of families, children, elders, traditions, and hopes. We are not just a piece of land, an empty space on a map, nor only ice, minerals, or a military position.”

From that conviction, he urged a posture of respect toward Greenlanders in any discussion of the island’s future.

“No future can be built in Greenland without Greenlanders,” Majcen said. “Listening is more important than speaking. Respect is more important than power.”

Greenland is also central to the climate debate, as warming accelerates ice melt. Majcen pointed to a recent decision by the self-governing Greenlandic government to prohibit new hydrocarbon exploration, despite significant unexploited reserves of oil and gas beneath the ground. The choice reflected both economic realities — extraction costs are extremely high — and environmental concerns, he said, alongside priorities such as protecting nature, fishing, tourism, and expanding sustainable energy, including hydropower.

For Majcen, care for Greenland’s environment is not only a political issue but also a matter of faith.

“Our fragile Arctic environment is one of God’s most impressive — and most vulnerable — masterpieces,” he said. “Caring for it is also a way of respecting those of us who live here.”

Majcen also welcomed an ecumenical response from the country’s Lutheran majority. According to the World Council of Churches, Paneeraq Siegstad Munk, the Lutheran bishop for Greenland, encouraged parishes to respond to tensions by praying each Sunday for the Kingdom of Denmark and the Greenlandic government.

Majcen said the initiative reflects a shared Christian concern for peace.

“As Christians, even from different traditions, we share a common concern for peace and human dignity,” he said. “In moments like this, ecumenical unity is not a theory but a reality. Prayer helps society breathe more calmly.”

His hope for Greenland’s future, he said, is “simple and deep”: “That Greenland can grow in peace, with dignity and respect for itself. That young people feel proud of who they are. And that fear does not have the last word.”

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.

Dominican Father Nelson Medina discusses this year’s Week of Prayer for Christian Unity. | Credit: “EWTN Noticias”/Screenshot

Jan 22, 2026 / 10:00 am (CNA).

Friar Nelson Medina, a Colombian Dominican priest who holds a doctorate in fundamental theology, explained why it is important for the Catholic Church to celebrate and promote a Week of Prayer for Christian Unity (Jan. 18–25), which in 2026 has the theme “One Body, One Spirit.”

“There are two reasons, one theological and one biblical, both extremely important. The theological reason is that the fruit of sin is always division, and therefore the victory over sin is always unity around the truth and love in Christ,” the priest emphasized in an interview with “EWTN Noticias,” the Spanish-language broadcast edition of EWTN News.

“Then we have a biblical reason, which is that Christ Our Lord, as appears in chapter 17 of the Gospel according to St. John, prayed precisely for this intention. It is clear that it was from the depths of his heart, precisely in the hours leading up to his sorrowful passion and therefore to our redemption,” Medina emphasized.

“So it is something that God wants, it is a common objective for the Church, and it is an initiative to which we should all unite.”

Regarding the theme of this year’s week of prayer — “One Body, One Spirit” — the friar emphasized that “it is very interesting to see the Church from this dual perspective ... When we speak of unity in the Spirit, we are talking about that working [of the Spirit] which is interior, because the Spirit precisely comes into our hearts, as Romans 5:5 says.”

“But then the unity of the body is also necessary, that is, a unity that is visible. It’s not just that we have general charity towards other people; it’s that it is visibly evident that we believe in the same God, that we believe in the same Scripture, and that we celebrate the same sacraments with a common understanding and truth,” the Dominican priest pointed out.

What is the aim of Christian unity?

On this point, Medina emphasized “the ecumenism of theology; serious theological study is truly indispensable, especially to avoid superficiality. Sometimes people think that for there to be ecumenism, it’s enough for us to simply get together, share a meal, and take a nice picture with people smiling. That’s not the case.”

The Dominican priest explained that this unity helps address serious issues such as “gender ideology, the disregard for the dignity of human life with euthanasia, and all pro-life issues. It is necessary that, together with other Christians, and even with people of other religious beliefs, when appropriate, we understand that we are on the same side.”

“And we shouldn’t underestimate this effort for the causes of defending life, ecology, and justice because in this collaborative work, prejudices are often broken down and doors are opened,” he emphasized.

Regarding the work of priests, Medina continued, this unity among Christians is also important, because “we priests have quite a lot of work to do, because I think we move between two extremes ... on the one hand, parishes where nothing is done [for Christian unity], apart from perhaps putting up a poster on the parish bulletin board; nothing else is done. And others where a lot is done, but sometimes causing confusion.”

“And this, too, we must warn against as a danger. For example, I learned of a case where some religious invited Anglicans to attend, and then everyone started receiving Communion, as if full Eucharistic unity had already been achieved,” he recalled.

That, the Dominican priest lamented, “which should have been a very beautiful ceremony, ended up being a source of scandal for many people.”

Medina noted that “formation is needed. It is a noble ideal, a pressing and unavoidable task for the Church, but it must, of course, have very clear parameters and guidelines from our pastors so that it does not end up being a fleeting enthusiasm, but also so that it does not produce this type of doctrinal or liturgical confusion.”

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.

Catholic students attend SEEK in January 2026. | Credit: FOCUS

Jan 22, 2026 / 09:00 am (CNA).

Multiple news reports have said the number of Generation Z Catholics is surging in the United States.

ZENIT, an international Catholic news service, and Magisterium AI, a Catholic artificial intelligence agency, cited data from the 2023 Cooperative Election Study (CES) finding there are more Gen Z adults who identify as Catholic than those who identify as Protestant.

Claim: Among Gen Z, those born roughly between 1997 and 2012, Catholics outnumber Protestants for the first time in the United States.

The CES report found that in 2023 the group was made up of 21% Catholics, compared with 19% Protestants. But other researchers dispute the data based on its sampling methods.

EWTN News finds: There are likely still more Protestant young adults than Catholics, although available quantitative and anecdotal data on the question is not decisive.

“Overall, from looking at the broader context of our surveys, it seems clear that Catholics are more like 14-16% of Gen Z adults rather than 21%,” Brian Schaffner, co-director of CES said.

The breakdown: The Religion and Public Life research team at Pew Research Center told EWTN News that Pew surveys “find that among the youngest adults in the U.S., there are more Protestants than Catholics.”

“In fact, in our recent Religious Landscape Study, we found that among the youngest adults (those born between 2000-06 and who were roughly between the ages of 18 and 24 when the survey was conducted), there are about twice as many Protestants as Catholics,” the researchers said. “Within this age group, 28% are Protestant and 14% are Catholic.”

The team also noted its research found “that Catholics are not more numerous among young adults than among older adults.” Rather, “young adults as a whole are far less religious than older adults.”

“When it comes to Catholicism, far more young people have switched out than in,” according to Pew’s “ Religion Holds Steady in America” report. “Overall, 12% of today’s youngest adults have switched out of Catholicism. Meanwhile, 1% of adults ages 18 to 24 have switched into Catholicism, meaning that they identify as Catholic today after having been raised in another religion or no religion.”

Data variations

If Pew researchers found there are more Protestants than Catholics within young age groups, why is the CES data different?

“It is true that the 2023 CES shows that 21% of Gen Z American adults identify as Catholic compared to 19% who say Protestant,” Schaffner said.

“That said, I would note that once we account for sampling error, we can't be confident that the Catholic figure is actually larger than the Protestant figure. More importantly, it is quite clear that the 2023 figure is an outlier for our data.”

In 2022, 20% of Gen Z respondents identified as Protestant and 14% as Catholic. Based on the data and previous years’ findings, Schaffner said, “It seems pretty clear from looking at that context that the 2023 figure for Catholics is almost certainly too high.”

Ryan Burge, religion and politics researcher and professor at the John C. Danforth Center at Washington University, said there is “reason to doubt” the data due to “aberrations” in the 2023 CES, according to his article “ Is Catholicism Surging Among Younger Folks?”

“If you compare the 2023 data to that collected in 2022 from the oldest three generations (Silent, Boomers, Gen X), there’s not a big difference,” Burge said. “It’s a point or two off, which is just the nature of survey data.”

But, when examining millennials and Gen Z, the data is “definitely beyond the typical variation that exists in this type of work,” he said. “In 2022, 16% of millennials were Catholic — it’s 20% in the 2023 data. Among Gen Z, 15% were Catholic compared to 21% in 2023.”

“The 2023 CES data is a lot more Catholic than it ‘should’ be,” Burge said.

“For instance, about 16% of people born in 1990 were Catholic in 2020, 2021, and 2022. In 2023, that percentage is five points higher. That same gap exists for people born throughout the 1990s and even into the 2000s.”

Burge also noted other aberrations among the 2023 findings. The CES information reported the number of people who “never” or “seldom” attend Mass in 2023 dropped from 41% in 2022 to 38% in 2023, while the weekly attendees rose from 29% to 34%.

“Weekly attendance doesn’t just jump five points in one year,” Burge said.

There was also a large jump in 2023 in the share of Catholics who identify as “born-again” or “evangelical.” From 2008 through 2022 there was a steady increase in the number who identified as such, usually only changing by one or two percent points each year, but from 2022 to 2023 there was a nine-point increase.

Number of young Catholics may still be increasing

While the CES data has been questioned, it does not mean there are not increases in the number of Gen Z adults drawn to the faith.

EWTN News has previously found that several college campuses across the country witnessed a notable rise in baptisms and confirmations among students in 2025. Catholic evangelists told EWTN News that the growth reflects a deepening desire among young adults for certainty, stability, and faith.

The Cardinal Newman Society also found using National Catholic Educational Association and Center for Applied Research in the Apostolate (CARA) data that there has been an increase in students at Catholic colleges, with an increase of 75%. In 1970, the data showed there were 411,111 students enrolled in Catholic colleges; in 2022 there were 717,197.

In a press release, the Cardinal Newman Society highlighted some of the undergraduate enrollment at Newman Guide Recommended Catholic colleges for the 2025-26 academic year.

At Ave Maria University, there was a record undergraduate enrollment of 1,342 and a record incoming freshman class. Benedictine College has 2,250 undergraduate students, an increase of 22% over the last 10 years. The Cardinal Newman Society also reported that The Catholic University of America has increased undergraduate enrollment by 11% in the last five years.

Update: This story was updated at 10:25 a.m. Jan. 22 to add comments by Brian Schaffner.

The SECAM delegation, (left to right) Cardinal Fridolin Ambongo, Bishop Stephen Dami Mamza, Archbishop José Manuel Imbamba, and Father Rafael Simbine, meets with Pope Leo XIV on Jan. 17, 2026, at the Vatican. | Credit: Vatican Media

Jan 22, 2026 / 08:00 am (CNA).

The president of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) has described the first official audience between Pope Leo XIV and the leadership of the Church in Africa as a “very important meeting” that marks a new phase in relations between the African continent and the Holy See.

In an interview with Vatican News following the Jan. 17 audience, Cardinal Fridolin Ambongo explained that although Pope Leo XIV has previously encountered individual African bishops, the audience represented the first formal engagement with the SECAM leadership under the new pontificate. 

The meeting, initially scheduled for Dec. 18, 2025, was postponed due to the pope’s apostolic trip to Turkey.

The SECAM delegation included Ambongo and SECAM First Vice President Bishop Stephen Dami Mamza of Nigeria’s Diocese of Yola, Archbishop José Manuel Imbamba of the Archdiocese of Saurimo in Angola, who is the second vice president of SECAM, and Father Rafael Simbine, SECAM secretary-general.

“It was really an important meeting,” Ambongo said, adding that the audience “was first to establish an official contact with the new pontiff since his election.”

He said the audience also provided an opportunity for SECAM leaders to brief the pope on the outcomes of their 2025 Plenary Assembly that was held in Kigali, Rwanda. 

The assembly, which took place just months after Pope Leo XIV’s election, focused on the theme “Christ, Source of Hope, Reconciliation, and Peace.”

According to Ambongo, the theme was chosen in response to the persistent crises affecting many African nations, particularly in the Great Lakes region.

“Africa is a continent marked by multiple crises. This theme helped us analyze in depth our mission as pastors in a continent characterized by suffering and instability,” the Congolese member of the Order of Friars Minor Capuchin said.

Reflecting on the condition of the Church amid Africa’s social, political, and security challenges, Ambongo insisted that the Catholic Church remains vibrant and close to the people.

Citing the late Pope Francis’ oft-repeated reminder that the Church does not belong to any political camp but stands with the people, he emphasized that African pastors continue to accompany communities enduring hardship and violence.

“The African Church is dynamic, radiant,” he said, recalling Pope Benedict XVI’s description of Africa as “the spiritual lung of humanity.”

At the same time, Ambongo acknowledged that the Church inevitably shares in the suffering of its people, particularly in conflict zones.

The SECAM president also addressed growing anticipation around Pope Leo’s expressed intention to make Africa the destination of a future apostolic journey.

Such a visit, he said, would be both pastoral and prophetic, strengthening the faith of Catholics while offering hope to societies weighed down by conflict and poverty.

“When the pope comes to a country in crisis, it is to give hope. His voice comforts the people, confirms them in their commitment, and helps them not to be discouraged,” he said.

Ambongo added: “The prophetic word of the universal Shepherd comforts the people, strengthens their commitment, and encourages them not to lose heart. Even if things are going badly today, Christian hope tells us to hold on.”

According to the cardinal, the Holy Father also helps guide people toward the pursuit of harmonious coexistence and peace, especially in African countries experiencing crises.

Weighing in on the situation in the Democratic Republic of Congo, where he serves as bishop of the Kinshasa Archdiocese, Ambongo lamented the ongoing conflict in the eastern part of the country and its devastating impact on ordinary citizens.

He criticized the heavy investment in war and armament, saying such resources could instead be used for education, health care, and development.

“For more than a year now, the Church has been advocating dialogue. No solution will come from weapons but from sitting around a table where everyone can express their concerns,” the prelate explained.

He cited ongoing initiatives such as the Washington and Doha processes, which are steps in the right direction but remain insufficient.

The cardinal underscored the need for inclusive dialogue among the government, the opposition (armed and unarmed), and civil society in order to create the conditions for lasting peace and to bring an end to the suffering of the Congolese people.

This story was first published by ACI Africa, the sister service of EWTN News in Africa. It has been adapted by EWTN News English.

Shafiqur Rahman, leader of the largest Islamist politicial party in Bangladesh. | Credit: Delwar Hossain/Wikimedia (CC0)

Jan 22, 2026 / 07:00 am (CNA).

As Bangladesh heads toward a crucial general election on Feb. 12, the country’s largest Islamist party, Bangladesh Jamaat-e-Islami, has offered an unusual assurance to religious minorities, pledging that it would not impose Islamic Sharia law if it comes to power.

Shafiqur Rahman, the leader of Bangladesh Jamaat-e-Islami, made the promise during a meeting on Jan. 14 with Christian leaders in Dhaka, according to participants in the discussion. The statement has sparked debate across the country, where Jamaat’s Islamist ideology and past positions appear to stand in tension with the pledge.

“He promised that they will not run the country under Sharia law,” said Martha Das, general secretary of the National Christian Fellowship of Bangladesh, who was part of a 20-member Christian delegation that met Rahman.

She told EWTN News that Christian leaders also raised concerns about the possible introduction of blasphemy laws and the safety and social security of religious minorities.

Rahman assured them that existing laws would remain in place and that no additional legislation targeting religious minorities would be introduced.

Christian leaders described the meeting as an effort to seek clarity and accountability ahead of the election. “We recorded the assurances,” Das said, adding that the community intends to hold Jamaat publicly responsible if it reverses its position in the future.

At the same time, Christian leaders stressed that their community does not support Bangladesh Jamaat-e-Islami. “We never support the Bangladesh Jamaat-e-Islami party,” said one Christian leader who did not want to be named. “But before the election, it is a better opportunity to talk with candidates about safeguards for our future.”

Mixed reactions

The statement has generated widespread discussion in Bangladesh, where Bangladesh Jamaat-e-Islami has long been associated with calls for governance based on Islamic principles. Some analysts see the pledge as a tactical move aimed at broadening the party’s appeal among minority voters and the international community, while others argue that Jamaat has shown signs of gradual ideological adjustment in recent years.

A senior Catholic priest in Dhaka, who requested anonymity, cautiously welcomed the statement. “If Bangladesh Jamaat-e-Islami keeps its word, it is very good,” he told EWTN News. “But it remains to be seen whether this is a genuine commitment or a political strategy.”

The priest suggested that Jamaat may be attempting to present itself as more moderate to Western countries ahead of the elections. “Developed countries generally view Islamic Sharia negatively,” he said. “So Jamaat may be making such statements to gain international acceptance.”

Critics, however, point to apparent contradictions between Jamaat’s pledge and its broader political record. The party has not nominated any female candidates for the upcoming election, and previous remarks by its leaders about limiting women’s working hours have drawn criticism from civil society groups.

Election promises under scrutiny

Political analysts also caution against taking election-time promises at face value. “Sitting with people of different religions and communities before elections is definitely an election move,” said Professor Sayeed Ferdous, associate vice chancellor of Bangladesh Open University. “When leaders say we will do this or we will not do that — whether it is Sharia law or minority security — these must be considered election promises.”

Ferdous noted that Bangladesh’s political history is filled with unfulfilled preelection commitments. “Many parties have made similar promises in the past to attract votes but did not keep them later,” he said.

Another analyst, Mahbub Ullah, echoed that view, suggesting Jamaat is trying to soften its image. “They are talking a lot of soft talk ahead of the elections to appear acceptable to everyone,” he said. “It is not unusual to adopt such a strategy to change public perception of the party.”

Rift within Islamist coalition

The controversy has also exposed divisions within Islamist politics. Earlier this month, the Islamic Movement Bangladesh announced its withdrawal from the 11-party electoral alliance led by Jamaat-e-Islami and declared it would contest 268 seats independently.

At a press briefing in Dhaka on Jan. 16, Islamic Movement spokesperson Gazi Ataur Rahman accused Jamaat of abandoning its ideological roots. “Jamaat has deviated from the Sharia law of Allah for power,” he said. “They consider power to be the only important thing.”

Rahman added that Jamaat’s traditional slogan — “We want the law of Allah, we want the rule of honest people” — has been forgotten, disappointing many grassroots supporters. “We believe it is not possible to establish peace under the existing law of the country,” he said. “We want Sharia law.”

As Bangladesh approaches election day, Bangladesh Jamaat-e-Islami’s assurances to minorities have raised expectations — and skepticism — about whether political pragmatism or ideological transformation is driving the party’s message.

Pope Leo XIV waves to crowds in St. Peter’s Square after praying the Angelus on Jan. 18, 2026. | Credit: Vatican Media

Jan 22, 2026 / 04:45 am (CNA).

Pope Leo XIV urged Catholic journalists to double down on truth, human connection, and the voices of the vulnerable as artificial intelligence reshapes the communications landscape.

In a message signed by Vatican Secretary of State Cardinal Pietro Parolin on the pope’s behalf, Leo addressed the Fédération des Médias Catholiques ahead of its Saint François de Sales gathering in Lourdes, scheduled for Jan. 21–23.

“To face this era marked — including in the world of communications — by the rise of artificial intelligence, we urgently need to return to what matters most: matters of the heart, the centrality of good relationships, and the ability to connect with others without excluding anyone,” the pope’s message said. That call, he added, is answered by “the service to truth that Catholic media can offer everyone, including those who do not believe.”

The pope specifically encouraged Catholic communications professionals to be “sowers of good words” and to amplify voices “that courageously seek reconciliation,” helping to “disarm hearts filled with hatred and fanaticism” in a world he described as “fragmented and polarized.”

He also urged journalists to tune in to those most likely to be overlooked.

The message called on Catholic media to act like antennas, picking up and passing along “the experiences of the vulnerable, the marginalized, those who are alone — and those who need to discover the joy of feeling loved.”

Leo’s message also pointed to Father Jacques Hamel, the French priest murdered at the altar while celebrating Mass in Saint-Étienne-du-Rouvray on July 26, 2016. He was killed by two attackers who pledged allegiance to the Islamic State group; both were later shot dead by police.

Noting that the federation has created an award in Hamel’s honor for journalists committed to peace and interreligious dialogue, the pope wrote that Hamel “was a witness to the faith, even to the point of death,” and believed deeply in dialogue and “patient, mutual listening.” He was convinced, the message said, that it is urgent “to know how to be close to others, without exception.”

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

Rev. Daniel Bagama was among four people abducted from Ungwan Danladi village in Kajuru LGA by assailants who spoke the Fulani language and who are demanding ransoms of 20 million Naira ($14,000), according to Christian Solidarity Worldwide (CSW). | Credit: Photo courtesy of Kaduna Political Affairs

Jan 21, 2026 / 16:26 pm (CNA).

Christin Solidarity Worldwide (CSW), a U.K.-based human rights organization, has called on Nigerian authorities to “secure the release” of 167 worshippers reportedly abducted during coordinated attacks on three churches in Kurmin Wali community, Kajuru local government area (LGA) of Kaduna state.

In a Tuesday, Jan. 20, report shared with ACI Africa, the sister service of EWTN News in Africa, CSW leadership condemned the mass abduction that reportedly took place on Jan. 18 while worshippers were attending Sunday church services.

According to the report, attempts by CSW Nigeria staff to access the community to verify the incident were blocked by the military, which reportedly cited standing orders barring entry into the area.

“CSW is highly concerned by the official efforts to obscure the abductions that took place in Kurmin Wali and to prevent residents from speaking to the press,” CSW’s Founder President Mervyn Thomas said in the report.

Thomas urged Nigerian authorities to “do everything in their power to secure the release of those abducted from Kurmin Wali on 18 January, as well as all other abductees currently held in terrorist captivity in Nigeria’s central and northern states.”

“The government of Nigeria at both state and federal levels must be transparent about the scale and severity of the security crisis the country is experiencing, and specifically about the asymmetry with which Christian communities are being targeted, in order to ensure an effective response to the terrorism that has blighted the lives of vulnerable citizens across central Nigeria for far too long,” Thomas said.

According to the CSW report, armed assailants believed to be Fulani militia stormed Kurmin Wali at around 9 a.m., arriving on foot and on motorcycles.

The attackers reportedly split into three groups, targeting the Evangelical Church Winning All (ECWA), Albarka Cherubim and Seraphim 1, and Haske Cherubim and Seraphim 2 churches.

Local sources told CSW that worshippers were rounded up and forced into nearby bushland. Elderly women and young children were later released, while 11 individuals managed to escape.

As of Jan. 20, CSW said 167 people remained in captivity.

The CSW report further indicated that the “Adara people of Kajuru LGA have been under sustained attack since their traditional ruler, the Agom Adara III, HRH Dr Maiwada Raphael Galadima, was abducted and murdered by Fulani assailants in 2018, despite payment of a ransom.”

“Kurmin Wali and surrounding communities have endured repeated attacks and abductions. For example, on Jan. 11, 2026, 21 people were abducted from the community and were only freed after paying around 7 million Naira (US$4,932) in ransom,” the report further indicated.

The report recounted that earlier, on Jan. 2, ECWA church leader Rev. Philip Adamu “was among four people abducted from Ungwan Danladi village in Kajuru LGA by assailants who spoke Fulfude, the Fulani language, and who called the community the following day, demanding ransoms of 20 million Naira [about $14,000] for Rev. Adamu, and 10 million Naira [about $7,000] for the other hostages.”

CSW described the repeated attacks as a failure of government responsibility, warning that rural communities are being driven deeper into poverty by ransom payments and forced displacement.

“While applauding the military successes recorded in the past few months, CSW condemns the repeated attacks on the vulnerable people in Kurmin Wali and surrounding communities,” said Rev. Yunusa Sabo Nmadu, the chief executive officer of CSW.

He urged the security agencies to “ensure the prompt release of those abducted and to enhance security for all other vulnerable areas.”

“We also call on the government to strengthen the local capacity of these villagers to serve as the first line of defense against terrorists who are increasingly emboldened by each unchallenged abduction,” Nmadu said.

The recent attacks come despite the Nigerian government’s designation of the Fulani militia and other armed groups as terrorist organizations in December 2025 under a new counterterrorism doctrine. CSW said the continued abductions raise serious concerns about the enforcement and protection of civilians.

Meanwhile, CSW reported that in neighboring Kogi state, 24 of 30 worshippers abducted in December 2025 have been released following the payment of a ransom, though six people remain in captivity and several others died while being held.

This story was first published by ACI Africa, the sister service of EWTN News in Africa. It has been adapted by EWTN News English.

An unborn baby at 20 weeks. | Credit: Steve via Flickr (CC BY-NC 2.0)

Jan 21, 2026 / 15:49 pm (CNA).

A federal health spending bill would impose a long-enforced ban on using taxpayer funds for elective abortion, known as the Hyde Amendment.

The U.S. House is set to consider the bill this week, which would fund the departments of Labor, Education, and Health and Human Services. Lawmakers would need to pass spending bills in both chambers and send them to the White House by Jan. 30 or the government could face another partial shutdown.

Republican President Donald Trump had asked his party to be “flexible” in its approach to the provision in a separate funding bill. According to a Jan. 19 news release from the Republican-led House Appropriations Committee, the Labor-HHS-Education spending bill includes the provision “protecting the lives of unborn children” known as the Hyde Amendment.

The Hyde Amendment, which is not permanent law, was first included as a rider in federal spending bills in 1976. It was included consistently since then although some recent legislation and budget proposals have sometimes excluded it. The provision would ban federal funds for abortion except when the unborn child is conceived through rape or incest or if the life of the mother is at risk.

Katie Glenn Daniel, director of legal affairs and policy counsel for Susan B. Anthony Pro-Life America, said the amendment is “a long-standing federal policy that’s been included for the last five decades and is popular with the American people.”

“Americans don’t want to pay for abortion on demand,” she said.

Many Democratic lawmakers have sought to eliminate the rider in recent years, saying it disproportionately limits abortion access for low-income women. Former President Joe Biden reversed his longtime support of the Hyde Amendment in the lead-up to the 2020 election and refused to include it in his spending proposals, saying: “If I believe health care is a right, as I do, I can no longer support an amendment that makes that right dependent on someone’s zip code.” But Republicans successfully negotiated the rider’s inclusion into spending bills.

In January 2025, Trump issued an executive order directing the government to enforce the Hyde Amendment. A year later, Trump urged Republicans to be “a little flexible on Hyde” when lawmakers were negotiating the extension of health care subsidies related to the Affordable Care Act. A White House spokesperson also said the president would work with Congress to ensure the strongest possible pro-life protections.

The House eventually passed the extension without the Hyde Amendment after 17 Republicans joined Democrats to support the bill. The Senate has not yet advanced the measure, where the question of whether to include the Hyde Amendment has been a point of contention between Republicans and Democrats.

In mid-January, Trump announced a plan to change how health care subsidies are disbursed. There was no mention of the Hyde Amendment in the White House’s 827-word memo.

The United States Conference of Catholic Bishops has consistently lobbied for the inclusion of the Hyde Amendment in spending bills. On Jan. 14, the bishops sent a letter to Congress “to stress in the strongest possible terms that Hyde is essential for health care policy that protects human dignity.”

“Authentic health care and the protection of human life go hand in hand,” the letter said. “There can be no compromise on these two combined values.”

Thousands gather in Paris on Jan. 18, 2026, for the annual March for Life in France. | Credit: Zofia Czubak

Jan 21, 2026 / 14:55 pm (CNA).

Approximately 10,000 people — mainly a young and engaged crowd — gathered at Place Vauban in Paris for the annual March for Life on Jan. 18.

Each year, the march is held around Jan. 17 because on that date in 1975 abortion was first legalized under the Veil Act, named after the health minister at the time, Simone Veil.

This year’s march was held two years after France made history in 2024 by becoming the first and only country in the world to enshrine access to abortion directly in its constitution.

Paris’ March for Life has not been solely focused on abortion, with the debate over life issues becoming intensified in recent months. In March 2025, the French National Assembly approved a bill to legalize assisted dying for adults suffering from incurable, serious, and terminal illnesses, both physical and psychological.

Demonstrators at the march on Sunday protested the French government’s plans to legalize euthanasia.

“They say you can help people die. But the intention is to give death, and that is not our job. It cannot be our job,” said geriatric doctor Geneviève Bourgeois in an interview with EWTN News. “That’s not how you soothe people. There is suffering, but if you kill the sufferer, you don’t kill the suffering, you kill the patient.”

‘Life is a gift from God’

One of the most prominent Catholic voices in France is Bishop Dominique Rey, one of the few senior Church leaders to attend a March for Life.

“We must not touch life. Life is a gift from God,” Rey told EWTN News. “In the defense of life, we need freedom and the courage not to be afraid, even when some media are very opposed to the defense of life, liberty, and freedom.”

He continued: “In France, in Europe, and in the world, we need the courage of the Church to say that this is very important for the future of humanity and for the future of the Church: to be strongly engaged in the defense of life.”

Among those present at this year’s march was Emilie Quinson, who had three abortions earlier in her life. “What was very difficult for me was that I was not informed about what an abortion was, under what circumstances it would take place, or about its consequences,” she told EWTN News.

Today, she is a leading figure in the pro-life movement. “I got married, I have five wonderful children, and my daughter is here with me today,” she said. “I went through a long process of rebuilding and forgiveness, because for a woman who has had an abortion, the hardest thing is forgiveness — first forgiving herself, and then receiving God’s forgiveness.

Cristeros with family members with the Mexican flag behind them with Our Lady of Guadalupe image substituted for the center field. | Credit: Public domain

Jan 21, 2026 / 14:03 pm (CNA).

As the centenary year of the Cristero War, also known as the Cristiada, begins, Auxiliary Bishop Pedro Mena of the Archdiocese of Yucatán in Mexico emphasized that “history is a great teacher.”

In an interview with ACI Prensa, the Spanish-language sister service of EWTN News, Mena noted that when he was in elementary and high school, the Cristero War was not mentioned in Mexican history classes.

Mena, 70, emphasized that Christians, “from the perspective of our faith, must know the entire history” and “learn from this event,” acknowledging that “it will always be controversial; it has its virtues, its flaws, its excesses, but I believe we must learn from this event.”

Father Javier Olivera Ravas will also be giving a conference on “The Cristero Resistance” on Feb. 6 at the Foro Cine Colón in Mérida, Yucatán.

Addressing the theme accompanying the announcement for the conference — “Where There Is the Cross and Sacrifice, Glory Is Born” — Mena highlighted that as the early Church theologian Tertullian said, “‘the blood of the martyrs is the seed’ of new Christians.”

The prelate recalled that when Pope John Paul II visited San Juan de los Lagos in 1990, in the region known as the Altos de Jalisco — where the Cristeros had a very strong presence — “one thing that really struck me was that they placed in the square in front of the cathedral [the title] ‘Land of Martyrs.’”

According to Mena, the large number of vocations found in that region, and in other areas with a strong Cristero history, is explained by the fact that parents often take their children “to different places and say: ‘This is where such and such a martyr lived, this is where so-and-so martyr was the parish priest, this is where this layperson lived.’ In other words, from a young age, they were thinking about those who had given their lives for Christ.”

Church-state relations in Mexico

In the decades following the Cristero War — which officially took place from 1926 to 1929 — the government did not repeal the oppressive laws restricting religious freedom that had triggered the rebellion but rather simply ceased to enforce them.

Mena noted how, during Pope John Paul II’s first trip to Mexico in 1979, “there were those who protested because he was wearing his cassock, which was prohibited by the laws that were still in effect at the time.”

In 1992, the 1917 Constitution — the origin of many of the restrictions that would later trigger the Cristero War — was reformed, and the so-called “Calles Law” was replaced with the current “Law on Religious Associations and Public Worship.” In this way, relations between church and state were reestablished.

Nevertheless, the prelate acknowledged that the relationship between the Catholic Church and state can occasionally be “a little tense,” although “there are open channels through which we can dialogue” with the authorities.

Lessons from the Cristero War for today

For the auxiliary bishop of Yucatán, an important lesson that the Cristero uprising in Mexico taught, a century after it occurred, “is that we must always sit down and discern how we, as a Church, are responding.”

“The important thing right now is to understand this great event in depth, as much as possible, to sit down and discern it from the perspective of God’s word and our mission as a Church,” he said, pointing to an important concern: “Is the evangelization we are carrying out in the Church today creating mature Christians?”

Regarding the apostolate to young people today, who are immersed in social media, the prelate emphasized the importance of “making them think,” “engaging them in a dynamic where they feel challenged,” and “encouraging them to ask questions.”

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.