The Church of St. Luke

The Legislative Palace of Uruguay. / Credit: Coquimbo58, CC0, via Wikimedia Commons

ACI Prensa Staff, Oct 16, 2025 / 14:41 pm (CNA).

Uruguay’s Senate on Wednesady passed the Death with Dignity bill, which opens the door to euthanasia in the country.

The number of young Americans who are self-identifying as transgender or nonheterosexual declined in 2024 and 2025, according to an Oct. 10, 2025, report. / Credit: Andrii Yalanskyi/Shutterstock

Washington, D.C. Newsroom, Oct 16, 2025 / 14:11 pm (CNA).

The number of young Americans who self-identify as transgender or nonheterosexual declined in 2024 and 2025, according to a report from the Centre for Heterodox Social Science (CHSS), which compiled data from undergraduate student surveys and broader surveys of young people.

The Oct. 10 report, titled “The Decline of Trans and Queer Identity Among Young Americans,” found an overall decline in people who identify with the broader “LGBTQ+” community, with a bulk of the decline in those who identify as bisexual, transgender, and queer.

Eric Kaufmann, director of CHSS and a politics professor at the University of Buckingham, led the study.

The report noted a surge in young people identifying with those segments in the 2010s and the 2020s, which peaked in 2023. Since then, the report concluded that “trans, queer, and bisexual identities are in rapid decline among young educated Americans.”

It found that the number of young people identifying as “nonbinary” — neither male nor female — dropped significantly in three of five data sources reviewed in the report. Both of the other surveys, however, showed stability in “nonbinary” identification.

According to the report, the Andover Phillips Academy survey saw the total number of students identifying as “nonbinary” drop from 9% to 3% from 2023 to 2025. A much larger sample from the Foundation for Individual Rights and Expression (FIRE) saw a decline from 6.8% to 3.6% in the same time period. The Brown University student survey showed a drop from 5% to 2.6%.

The other data sources — the Higher Education Research Institute (HERI) and the Cooperative Election Study (CCES) — alternatively found “nonbinary” identification to be stable.

According to the report, the number of students identifying as “gay” and “lesbian” was stable in the time period measured, but researchers found a decrease in other nonheterosexual identification, such as “questioning,” “asexual,” “pansexual,” and “other.”

The report noted the Andover survey showed nonheterosexual identification peak in 2023, when 63.5% of the student body identified as heterosexual.

In that survey, identification as bisexual peaked in 2023 at 17% of the student body and decreased to 12% by 2025. “Queer” and “other” identifications also peaked in 2023 to 17%, dropped to 9% in 2024, and went back up to 12% in 2025. 

According to the FIRE data, identification as heterosexual was at 68% in 2023 and increased to 77% in 2025, with strong decreases in the “queer” and “other” categories of sexual orientation.

The HERI data showed heterosexual identification drop to 77% in 2023 and increase to 82% in 2024, which is the most recent year data is available. The Brown survey found that heterosexual identification reached its low point of 60% in its 2022-2023 data and increased to 68% in fall 2025.

The General Social Survey saw heterosexual identification drop to its low point of 71% in 2022 and rise to 81% in 2024. The CCES survey alternatively showed a stable increase in nonheterosexual identification through 2024.

“To the extent that the youngest represent the leading edge of new trends, this suggests that trans, bisexual, and queer identities are declining in popularity with each new cohort,” the report noted.

The report concluded the decline is not likely related to political, cultural, or religious beliefs, but suggested a correlation with improved mental health, which “appears to be part of the explanation for the decline of BTQ+ identification.”

“Only time will tell if the substantial decline of BTQ+ identification will continue among young Americans,” the report’s conclusion read. “If so, this represents a momentous and unanticipated post-progressive cultural shift in American society.” 

Mary Rice Hasson, director of the Person and Identity Project at the Ethics and Public Policy Center, told CNA the research “is interesting and somewhat encouraging, but I wouldn’t pop the champagne corks and celebrate a victory yet.”

Data from the Centers for Disease Control and Prevention showed a “troubling rise” in transgender identification among high schoolers, Hasson said.

“Even with a possible decrease, young Americans are still self-identifying as ‘trans’ in radically higher numbers than in past generations, when only a fraction of a fraction of a percent self-identified as ‘trans,’” she added. 

Even with the decrease in nonheterosexuality among college students, Hasson said “the ‘improvement’ still leaves nearly a quarter of our youngest generation as self-identified ‘nonheterosexuals’ … which means they reject the nature and truth of the body and human sexuality.”

“The overall concern remains — too many young people do not know the truth of ‘who they are’ and don’t accept the sexual identity God has given to them,” Hasson added. “So, it doesn’t change the work we do — we continue to pray and speak the truth, to reach those who are lost and searching for the truth and love that only God can give.”

Nigerian security officers during a military operation ahead of the gubernatorial elections in Benin City, Edo, Nigeria, on Sept. 17, 2020. / Credit: Oluwafemi Dawodu/Shutterstock

Washington, D.C. Newsroom, Oct 16, 2025 / 13:18 pm (CNA).

Christian leaders delivered a letter to President Donald Trump on Oct. 15 urging him to redesignate Nigeria as a country of particular concern on the U.S. government’s international religious freedom watch list. 

“We fervently urge you to redesignate Nigeria as a ‘country of particular concern’ (CPC) under the International Religious Freedom [IRF] Act, as you did in your first term,” the letter states. “The last several years have seen a burgeoning of violent attacks specifically targeting rural Christians in the country’s Middle Belt, while the government in Abuja barely lifts a finger to protect them.” 

The letter’s signatories included San Francisco Archbishop Salvatore Cordileone; Nina Shea, Hudson Institute senior fellow and director for the Center for Religious Freedom; Kelsey Reinhardt, CatholicVote president and CEO; Robert Royal, editor-in-chief of The Catholic Thing; and Luke Moon, executive director of the Philos Project. 

“The Nigerian government is directly violating religious freedom by enforcing Islamic blasphemy laws that carry the death penalty and harsh prison sentences against citizens of various religions,” the letter continued. “It also demonstrably tolerates relentless aggression uniquely against Christian farming families by militant Fulani Muslim herders, who appear intent on forcibly Islamizing the Middle Belt.”

In a statement to CNA on Monday, Shea said the Nigerian government “refuses to enforce the law against Fulani militants who are relentlessly and systematically invading rural Christian areas in the Middle Belt and massacring and driving out the civilians while crying the jihadi war cry “Allahu Akbar.” 

“Many Middle Belt Christian leaders are reporting that this is a concerted land grab from Christian communities in order to forcibly Islamicize Nigeria,” she added. The letter describes the Fulani herdsmen as “the biggest threat facing Nigeria’s Christians.” 

The letter called attention to “innocent Muslims and Christians alike” who have been “brutally victimized by Boko Haram and other Islamic State and al-Qaeda-linked terror groups seeking religious and political domination within that country.”

Citing research from various groups, the letter noted that 52,000 Christians have been killed and over 20,000 churches attacked and destroyed since 2009. In addition, it said, thousands of Christians have been murdered and raped in 2025, and “over 100 Christian pastors and Catholic priests have been taken hostage for ransom.”

“We are concerned that your administration may be considering listing Nigeria on the IRF Act’s ‘Special Watch List’ instead of designating it as a CPC,” the letter said, noting the decision, likely influenced by the “misconception” that a CPC designation requires the U.S. to sanction Nigeria, would be a mistake.

“In fact, the IRF Act does not mandate automatic sanctions and, moreover, provides for a sanctions waiver and cites a range of other possible policy responses,” it stated.

“We believe that, after nearly five years of simply ‘watching’ the arrest of individuals on harsh blasphemy charges and the relentless massacre and persecution of defenseless Christians solely for their faith, assigning only Special Watch List status would be a weak and legally inadequate response,” the letter concluded. “Such a move would dishonor religious freedom as a core pillar of U.S. foreign policy and further reinforce the previous administration’s downgrade and sidelining of the targeted killing of Christians.”

In November 2021, the Biden administration, through then-Secretary of State Antony Blinken, removed Nigeria from the list of countries of particular concern.

Statues of St. Florian (at left) and St. Michael the Archangel (at right) are currently barred from appearing on the planned public safety building of Quincy, Massachusetts. / Credit: Courtesy of Office of Mayor Thomas Koch

Boston, Massachusetts, Oct 16, 2025 / 12:18 pm (CNA).

A Massachusetts trial court judge has issued an order blocking the installation of statues of two Catholic saints on a new public safety building in the city of Quincy, setting up a likely appeal that may determine how the state treats separation of church and state disputes going forward.

The 10-foot-high bronze statues of St. Michael the Archangel and St. Florian, which were scheduled to be installed on the building’s façade this month, will instead await a higher court’s decision.

The statues cost an estimated $850,000, part of the new, $175 million public safety building that will serve as police headquarters and administration offices for the Boston suburb’s fire department.

Quincy Mayor Thomas Koch, a practicing Catholic, has said he chose St. Michael the Archangel because he is the patron of police officers and St. Florian because he is the patron of firefighters, not to send a message about religion.

But the judge said the statues can’t be separated from the saints’ Catholic connections.

“The complaint here plausibly alleges that the statues at issue convey a message endorsing one religion over others,” Norfolk County Superior Court Judge William Sullivan wrote in a 26-page ruling Oct. 14.

The judge noted that the statues “represent two Catholic saints.”

“The statues, particularly when considered together, patently endorse Catholic beliefs,” the judge wrote.

The plaintiffs who brought the lawsuit challenging the statues — 15 city residents represented by the American Civil Liberties Union of Massachusetts — have amassed facts that “plausibly suggest that an objective observer would view these statues on the façade of the public safety building as primarily endorsing Catholicism/Christianity and conveying a distinctly religious message,” the judge wrote.

Rachel Davidson, staff attorney at the ACLU of Massachusetts, who argued the case during a lengthy court hearing on Sept. 19, praised the judge’s decision.

“This ruling affirms the bedrock principle that our government cannot favor one religion above others, or religious beliefs over nonreligious beliefs,” Davidson said in a written statement. “We are grateful to the court for acknowledging the immediate harm that the installation of these statues would cause and for ensuring that Quincy residents can continue to make their case for the proper separation of church and state, as the Massachusetts Constitution requires.”

The mayor said the city will appeal.

“We chose the statues of Michael and Florian to honor Quincy’s first responders, not to promote any religion,” Koch said in a written statement provided to the National Catholic Register, CNA’s sister news partner, by a spokesman. “These figures are recognized symbols of courage and sacrifice in police and fire communities across the world. We will appeal this ruling so our city can continue to celebrate and inspire the men and women who protect us.” The lawsuit, which was filed May 27 in Norfolk County Superior Court in Dedham, relies on the Massachusetts Constitution, not the U.S. Constitution, but there is a tie-in.

In 1979, the Massachusetts Supreme Judicial Court adopted the U.S. Supreme Court’s 1971 three-pronged “Lemon test” when considering church and state cases — whether a law concerning religion has “a secular legislative purpose,” whether “its principal or primary effect … neither advances [n]or inhibits religion,” and whether it fosters “excessive entanglement between government and religion.” 

The state’s highest court also added a fourth standard — whether a “challenged practice” has “divisive political potential.”

But in June 2022, the U.S. Supreme Court ditched the Lemon test in Kennedy v. Bremerton School District, a case involving prayers offered by a high school football coach in Washington state.

If the Massachusetts Supreme Judicial Court, which is the ultimate interpreter of state law, takes the Quincy statues dispute, it would be the first time the court has considered a case on point since the U.S. Supreme Court’s Kennedy decision.

This story was first published by the National Catholic Register, CNA’s sister news partner, and has been adapted by CNA.

The Cathedral Basilica of St. Louis. / Credit: legacy1995/Shutterstock

CNA Staff, Oct 16, 2025 / 11:48 am (CNA).

A Missouri appeals court has ordered that an alleged victim of clergy sexual abuse can sue the Archdiocese of St. Louis, ruling that an arcane aspect of bankruptcy law does not negate the archdiocese’s potential liability for abuse that the plaintiff allegedly repressed for decades.

The case touches on both the complex character of U.S. bankruptcy statutes as well as the often-protracted nature of abuse allegations, which frequently only come to light years or decades after the abuse is alleged to have occurred. 

In its Oct. 14 ruling, the Missouri Court of Appeals, Eastern District, said the alleged victim, John Doe, claims to have been abused at the St. Joseph’s Home for Boys in the late 1980s. 

Doe alleges that Father Alexander Anderson, who was assigned as a counselor to the home, sexually abused him; the plaintiff said he “reported the abuse [but] no action was taken,” according to the court. 

Doe “alleged he repressed his memory of the abuse until 2016,” the court said. He ultimately filed suit against the archdiocese in August 2022. 

The archdiocese argued in response that Doe’s abuse claim was effectively negated by two bankruptcy claims he had filed in 2008 and 2009. U.S. law dictates that when debtors file for bankruptcy, they create “an estate that includes nearly all of the debtor’s legal or equitable interests in property,” including legal causes of action. 

The archdiocese claimed that since Doe did not list his abuse claims as “exempted assets” in his bankruptcy proceedings, they became part of that “estate” and can only be administered by the trustee that handled those proceedings. 

The appeals court rejected the archdiocese’s argument, reversing a lower court decision and holding that Doe’s “cause of action” only arose when he said he remembered the alleged abuse in 2016, “well after” his bankruptcy filings. 

Doe’s standing to sue “did not accrue [when] the sexual abuse was allegedly committed” but rather when it was “capable of ascertainment,” the court held. 

The court’s ruling cited Missouri Supreme Court precedent, which holds that, in some cases of abuse, “the victim may be so young, mentally incompetent, or otherwise innocent and lacking in understanding that the person could not reasonably have understood that substantial harm could have resulted from the wrong.”

The St. Louis Archdiocese did not immediately respond to a request for comment on the ruling on Oct. 16. 

This is not the first instance in which the archdiocese has been held accountable for abuse allegations that an alleged victim claimed to have repressed for decades.

In 2023 the archdiocese agreed to pay a $1 million settlement to a man who said he was abused by Father Gary Wolken in the mid-1990s but repressed the memories until he was an adult. 

Wolken was in prison from 2003 to 2015 for sexually abusing another boy in the St. Louis area from 1997 to 2000. 

Cardinal Pietro Parolin speaks at an Aid to the Church in Need (ACN) press conference in Rome, Italy, on Sept 28, 2017. / Daniel Ibáñez/CNA.

Vatican City, Oct 16, 2025 / 07:00 am (CNA).

International Catholic nonprofit Aid to the Church in Need (ACN) will release its religious freedom report on Oct. 21 in Rome.

Pope Leo XIV is shown here at the Holy Mass for the opening of the general chapter of the Order of Saint Augustine on Sept. 1, 2025 . / Credit: Vatican Media

ACI Prensa Staff, Oct 16, 2025 / 06:03 am (CNA).

The tome will include, for the first time, the writings of the current pontiff during his term as prior general of the Augustinian Order.

Abigail, Joshua, Jesus, Sheep, and Pigeon in "The Chosen Adventures," which comes out on Prime Video on Oct. 17. / Credit: David Griffin

CNA Staff, Oct 16, 2025 / 05:11 am (CNA).

5&2 Studios, the production company behind the hit series “The Chosen,” is releasing its new animated series called “The Chosen Adventures” on Prime Video on Oct. 17. 

The new series follows 9-year-old Abby and her best friend Joshua as they navigate life in the city of Capernaum. When the two children meet a wise carpenter — Jesus of Nazareth — he changes the way they see the world. 

“The Chosen Adventures” consists of 14 11-minute episodes and features several of the original cast members, including Jonathan Roumie as Jesus, Elizabeth Tabish as Mary Magdalene, Paras Patel as Matthew, and George Xanthis as John, among others. 

Joining the cast is Paul Walter Hauser as Sheep, Yvonne Orji as Pigeon, Romy Fay as Abby, Jude Zarzaur as Joshua, Danny Nucci as Abba, and Zehra Fazal as Eema.

Dallas Jenkins, writer, director, and creator of “The Chosen,” serves as an executive producer for the new animated series. He told CNA in an interview that the inspiration for the new show came from episode three of Season 1 of “The Chosen,” in which Jesus is seen interacting with children throughout the episode. 

“Not only did kids love it, but adults loved it because seeing Jesus with the eyes of a child is actually how Jesus often wants you to see him,” he told CNA. “And that episode resonated so strongly that we thought, ‘Okay, well, this is an opportunity. What if we did an animated series where Abigail and Joshua, the two main characters from that episode, were featured and it really allows us to explore a whimsy and a playfulness that you can really dig into with animation in a fresh way.”

Jenkins emphasized that while children will enjoy the show, it is also something adults can enjoy. 

“It's still grounded in truth,” he said. “And I still think that you'll watch this show and it will still feel real even though yes, there's a pigeon and a sheep that talk to each other, we always want to ground it in ‘The Chosen’ way.”

He added, “Yes, younger kids are going to appreciate it. But I think it's going to still feel like ‘The Chosen.’ It's not going to feel like it's a departure from who we are.”

As a huge fan of “The Chosen,” Hauser, who will voice the character of Sheep, told CNA that “the idea of doing a faith-based program that I was really proud of” was a major factor in what drew him to the role. He hopes the series will leave both children and adults feeling “encouraged or inspired to deepen their relationship with God.”

“You don't have to come to God with fancy big words and sound like someone you're not,” he added. “God is not impressed with us trying to dress up our faith in some way. I think it has more to do with authenticity and with the readiness to want to approach God and ask questions and engage with that.”

Jenkins added that he hopes viewers will be left inspired to be “curious.”

“Abigail sets an example for all of us with curiosity. She's asking questions. She never wants to stop learning. And I think God loves that,” he said. “I turned 50 this year. I never want to stop being curious. I never want to stop learning more, seeing things from a different perspective. I think we need that more than ever in society.”

He added: “Yes, we are grounded on foundational, Biblical truths that won't change but our perspective, the way we interact with others, the way we see the world, the way we see politics, the way we see other people, the empathy that we can find for other people that I think children are capable of, that we adults sometimes don't do, is something that is really important.”

Apparition of St. Margaret Mary Alacoque of the Sacred Heart of Jesus. / Credit: Alacoque, CC BY-SA 4.0, via Wikimedia Commons

CNA Staff, Oct 16, 2025 / 05:00 am (CNA).

St. Margaret Mary Alacoque was a French nun responsible for spreading the devotion of the Sacred Heart throughout the Western Church.

VATICAN CITY (CNS) -- To improve the church's safeguarding approaches and measures, the Pontifical Commission for the Protection of Minors said it relied on extensive input and feedback from victims/survivors in its second annual report.

As a consequence, the report featured a chapter listing more than 20 major concerns drawn up by its victim/survivor focus group, which included: an ongoing lack of accountability for church leaders and resistance to safeguarding reforms; the risk of retaliation and rejection for whistleblowers; the continued ministry of known perpetrators; the need to vet all church personnel properly; and the need for a "mature approach" to reparation.

"The primary need from victims/survivors is not financial compensation but rather recognition of harm, genuine apologies, and meaningful action to prevent future abuses," said the 103-page report, which was released Oct. 16 at the Vatican.

"In many cases, however, victims/survivors report that the Church has responded with empty settlements, performative gestures, and a persistent refusal to engage with victims/survivors in good faith," it said.

"Figures of authority within the Church who perpetrate or enable abuse have perhaps viewed themselves as too essential and important to be held accountable," it said.

"The Church believes herself to be central to God's plan for humanity," it said, "but God's promises to the Church are not a 'too essential to fail' free pass of impunity: to the contrary, the Church needs to remember that judgment begins within the household of God." 

The papal commission's Annual Report on Church Policies and Procedures for Safeguarding is meant to serve "as both compass and chronicle in the Church's global pilgrimage toward accountability," Archbishop Thibault Verny of Chambéry, France, president of the papal commission, wrote in the document's introduction.

Using data from multiple sources for the 2024 calendar year, including observations from apostolic nuncios and the U.N. Committee on the Rights of the Child's reporting mechanism, the report analyzed several church entities, offering an overview of their current safeguarding measures, ongoing challenges and recommendations from the commission members.

Each year, the report focuses on a different set of bishops' conferences, religious institutes and offices of the Roman Curia, and this year's report also included a lay association: the Focolare movement.

In addition to providing precise details regarding individual church entities, the report also offers a global analysis of its main findings and observations.

It said there are six areas "that the church must further address in order to fulfil its fundamental obligations to victims/survivors": safe spaces for listening and care; better communication, such as with public and private apologies; better spiritual and psychotherapeutic support; financial support that is tailored to each victim's specific needs; meaningful sanctions and institutional reforms; and more safeguarding initiatives throughout the church community. 

The commission will further develop the six areas into "more detailed procedures to be offered as guidance to episcopal conferences and religious orders, tailored to their different cultural and social contexts," the report said. 

One major focus of the report was on the need for proper and concrete "reparation" to victims by the entire church community.

"One cannot harm one of Christ's precious 'little ones' without betraying, harming, and, indeed, angering Christ," it said. Therefore, "in facing the tragedy of abuse, the Church must acknowledge her debt of reparation to God" as well as to victims/survivors and to the larger community.

"We must re-emphasize that the Church's decades-long pattern of mishandling reports, including abandoning, ignoring, shaming, blaming, and stigmatizing victims/survivors, perpetuates the trauma as an ongoing harm," it said.

"The first objective of repair is to stop the spiritual and emotional bleeding precipitated by the combination of abuse, enablement of abuse, and mishandling of reports of abuse. This is why both new and old cases matter," it added.

The report listed multiple harms caused by abuse and the mishandling, silencing and cover-up of cases.

Not only are whole families, innocent priests and religious harmed, it said, a toxic environment marked by fear and distrust of priests, bishops, religious, teachers and other church staff, can undermine a child's "relationship to the Church and separate them from spiritually nurturing experiences."

In addition, priests, religious and church personnel can be unwilling to "nurture and mentor children and adolescents, based on fears of being unjustly accused or because of over-restrictive safeguarding protocols," it said. 

Anywhere there is an environment of fear and suspicion, it said, "the necessary boundaries of safeguarding can become barriers and children can be viewed as too dangerous for interactions," which is "gravely harmful to the development and spiritual formation of children and adolescents."

The report also called for greater transparency by specifying when the resignation and/or removal of church leaders or personnel was made because of abuse or negligence.

While such communication would need to respect principles related to privacy and the presumption of innocence, those principles cannot be used "at the cost of victims," Benyam Dawit Mezmur, a commission member, said at a Vatican news conference Oct. 16.

"Reparations definitely -- particularly apologies, rehabilitation, even financial compensation -- require that level of transparency, of course, without undermining the right to privacy and presumption of innocence," said the lawyer, who also had served on the U.N. Committee on the Rights of the Child.

The report said it was "not merely an account of the Church's progress and continued areas for improvement. Rather, it seeks to be a living instrument of shared conversion -- a means of communicating the wisdom and knowledge learned through the witness of victims/survivors, and the commitment of countless women and men of goodwill who have sought to respond to the question: what did you do, once you knew?"

By gathering and sharing on-the-ground, lived experiences and perspectives, it said, the report sought to represent a "shared journey" to help the church restore trust and credibility.