Toronto Cardinal Frank Leo has written to Canadian Prime Minister Mark Carney and members of Parliament in the Toronto area, urging them to “choose life and not death” by supporting legislation that would block the planned expansion of assisted suicide for those with mental illness.
Bill C-218, the Right to Recover Act, introduced last year by Conservative member of Parliament Tamara Jansen, is a private member’s bill that would prohibit the expansion of medical assistance in dying (MAID) to individuals whose sole underlying condition is mental illness.
Under current federal law, that expansion is scheduled to take effect March 17, 2027. Parliament was expected to debate the bill earlier this month, but its order of precedence in the House of Commons has been pushed back, and no new date has been set.
In the April 20 letters, Leo reminded the prime minister and parliamentarians that a society “is rightly judged” by how it cares for its most vulnerable members and said many Canadians are “increasingly troubled” by the expansion of MAID since it was legalized in 2016.
Since then, nearly 100,000 lives have been ended by medically assisted death as eligibility criteria have broadened beyond the original framework that restricted MAID largely to those facing a reasonably foreseeable death.
“Our Catholic faith opposes the taking of any life, and it is with great disappointment and anguish that we have seen our country expand MAID at a rapid and alarming rate,” Leo wrote.
Assisted suicide and euthanasia, he said, are “contrary to the dignity of the human person.”
Leo and the Archdiocese of Toronto are leading the nationwide Help Not Harm campaign, which is encouraging Canadians to write to their MPs in support of Bill C-218.
“We are encouraging parishes and the faithful to continue their efforts through the month of April and until a date for the vote is announced,” Neil MacCarthy, director of public relations and communications for the archdiocese, told The Catholic Register earlier this month.
By mid-April, about 5,000 letters had been sent through the Help Not Harm online portal.
“There is growing anxiety that the normalization and expansion of assisted suicide risks undermining a culture of compassion, weakening investments in palliative support, and diminishing the collective commitment to accompany those suffering,” Leo wrote.
He is also calling on Carney to allow Liberal MPs a free vote when C-218 comes before Parliament.
“This legislation raises profound questions of conscience that transcend partisan alignment and touch on deeply held moral, ethical, and spiritual convictions,” Leo wrote. “I ask you to choose life and not death; to help build a civilization that cares for those suffering and does not eliminate them, but instead surrounds them with dignity, compassion, and love.”
He also asked the prime minister and Justice Minister Sean Fraser to “consider measures that restrict any further expansion of assisted suicide in Canada and instead prioritize investments in palliative care, mental health support, and resources for those who are increasingly marginalized and isolated, especially seniors and Canadians living with disabilities.”
This story was first published by Canadaʼs The Catholic Register and is reprinted here with permission.
In light of a recent law legalizing assisted suicide in New York, Catholic bishops urged Catholics to make end-of-life decisions prayerfully and with guidance from the Church.
In a recently published updated end-of-life guidebook, the Catholic bishops of New York state outlined the Catholic Church’s teaching on assisted suicide as well as what care is morally obligatory or morally optional.
The updated pamphlet, “Now and at the Hour of Our Death,” is designed “to simply explain the moral principles of Catholic teaching with regard to end-of-life decision-making and to outline the options that exist in New York state for advance care planning,” according to its introduction. The pamphlet also encourages Catholics to appoint proxies who are informed on their values to make medical decisions should they be unable to make them.
“Medical advances bring with them new and complex questions with regard to medical treatments and moral decision-making,” the introduction to the guidebook reads.
The guidebook specifically addresses the moral problem of assisted suicide but also goes into detail about other important end-of-life decisions.
“Assisted suicide is the voluntary termination of one’s own life using physician-prescribed chemicals or drugs that will cause death. It is considered active euthanasia,” the guidebook reads. “Our Church warns us in no uncertain terms that this practice is objectively immoral and must be avoided, despite the false veil of compassion with which it is sold.”
What types of medical interventions are morally required for Catholics?
Basic lifesaving medical interventions, such as feeding tubes, are generally considered morally obligatory by the Catholic Church, according to the bishops’ guidebook.
The bishops distinguish between these morally required “ordinary” medical interventions and “extraordinary” or morally optional interventions. Determining which is which requires “the weighing of benefits and burdens expected for each individual.”
“This is not just a pragmatic decision of costs and benefits but a moral decision that affects our spiritual health,” the bishops say of end-of-life decisions.
The bishops note that “we must always accept (and others must provide) ordinary medical means of preserving life.”
“Ordinary means are those that offer us a reasonable hope of benefit and would not entail excessive burden on us, our family, or the community,” the bishops continue.
The pamphlet goes into the distinction between “ordinary” and “extraordinary” treatments and its connection to assisted suicide.
“The immorality of directly intending and bringing about our own death or of assisting in the death of another by intentional action is self-evident,” the bishops state. “Decisions can become much more complex, however, when we contemplate the removal or withholding of medical treatment, such as a ventilator or dialysis.”
“Withholding ordinary care with the intention of causing death is considered passive euthanasia and is always gravely contrary to God’s will,” the bishops continue. “But Catholics are not morally bound to prolong the dying process by using every medical treatment available. Allowing natural death to occur is not the same as killing.”
But the bishops note that “extraordinary treatments” are “considered morally optional.”
“For example, it would be permissible for a cancer patient to forego a particularly aggressive and expensive treatment if the patient judged the survival rate too low and the pain of the treatment too great a burden,” the bishops say.
The bishops emphasize that the distinction can be complex and encourage Catholics to seek guidance in these decisions.
“Weighing the burdens and benefits of particular medical treatments for each individual requires us to apply the virtue of prudence, using practical reason to discern the true good and choose the right path,” the bishops say. “Because such decisions are often sensitive and complex, Catholics may wish to seek guidance from a priest, chaplain, or ethicist whose counsel is informed by Church teaching.”
For instance, the bishops note that there is an obligation “in principle” to always provide patients with food and water, including when patients require medical assistance or have irreversible conditions. The bishops also note that this moral standard can have exceptions in extreme cases, such as “when death is imminent” or if the gastric tube causes severe side effects; even then, hydration and nutrition should be provided to the extent possible.
“It is never permissible to remove a feeding tube, or any other form of life-sustaining treatment, based on a belief that the patient’s life no longer holds value or with the intention to terminate the patient’s life,” the bishops state.
How should Catholics make important medical decisions?
The bishops emphasize that the guide “is by no means a substitute for prayer.”
“Determining if and when a particular treatment can morally be withheld or withdrawn should be done collaboratively with the patient or surrogate, family members, health care providers, and spiritual adviser,” the bishops say.
The bishops encourage Catholics to plan in advance and ensure that surrogate decision-makers, a legal standard in New York, will honor “your values and beliefs.”
The bishops recommend the health care proxy as “the most morally appropriate advance care planning tool in New York state.” The New York State Catholic Conference referred New York Catholics to fill out a government form that enables citizens to appoint a trusted loved one to make health care decisions and also to include instructions for their proxy.
Dennis Poust, executive director of the New York State Catholic Conference, noted that the original issue of the guidebook has been a useful tool “for more than 15 years.”
“Our hope is that many thousands more Catholics in the years to come will find ‘Now and at the Hour of Our Death’ to be a useful guide in what is by nature a very stressful time,” Poust said. “We urge Catholics to read the booklet and familiarize themselves with Catholic teaching on these issues and the options available in New York now, before they or their loved ones are facing a health crisis.”
In a video posted on social media, Auxiliary Bishop Francisco Javier Acero of the Primatial Archdiocese of Mexico encouraged participation this Saturday, April 25, in the March for Life in Mexico City, which will begin at the Monument to the Revolution at 10 a.m. local time.
Acero emphasized that “our primary goal is to care for life, to love it, and, above all, to protect the most vulnerable,“ extending an invitation to ”take part in the march” in order to “show the beauty of life and continue protecting it.”
Traditionally held in April to commemorate the victims of the decriminalization of abortion on demand for up to 12 weeks' gestation, which was passed by Mexico Cityʼs government in 2007, the March for Life, organized by the Steps for Life platform for the past 15 years, attracts tens of thousands of people.
In an April 19 editorial of its weekly publication Desde la Fe (From a Faith Perspective), the Primatial Archdiocese of Mexico described as “hope-inspiring” the “knowledge that a new generation has become convinced of the need to care for our common home and for our neighbor.”
“We affirm, grounded in science and anthropology, that the human being possesses inherent dignity simply by existing, regardless of its circumstances: from the moment life begins at fertilization, throughout all stages of life, and until death. Therefore, it is not licit to kill, enslave, capture, or torture any human being at any time,” the editorial emphasized.
The archdiocese said that “abortion, euthanasia, and suicide are scourges that attack our humanity, wearing the mask of being valid solutions in the face of suffering.”
Although the editorial stated, “We do not judge those who resort to any of these measures,” it emphasized that “neither can we, as a society, present these three issues as solutions, nor as rights.”
“Trivializing the importance of life contaminates society, making it easier to attack life and dignity through actions such as human trafficking, which constitutes the new slavery, as well as kidnapping and murder,” the editorial stated.
With the 19th anniversary of the decriminalization of abortion up to 12 weeks' gestation coming up, “there is nothing to celebrate,” the Archdiocese of Mexico pointed out, for “hundreds of thousands of human beings have been eliminated, while the health policy regarding abortion as a symbol of a capitulating state has demonstrated that it has not improved the situation of women but has instead turned pregnancy into a stigma from which one must seek to be liberated.”
“We entrust these new generations to Mary Most Holy, so that just as she while still very young gave her ‘yes’ to God and to life, she may continue to imbue them with courage and love, and that this may always be reflected in their service to the most vulnerable,” the editorial stated.
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.
In a society where marriage and the family are constantly under attack, a new film is highlighting how St. Joseph can be a powerful intercessor for marriages and families facing hardships.
“Saint Joseph: Guardian of the Family” tells the story of a married couple facing a serious marital crisis. After the husband — a journalist — is assigned to investigate testimonies of people who claim to have experienced the intercession of St. Joseph, he begins to be personally impacted by the beloved saint and is inspired to become the guardian of his own family, striving to fix the struggles they face.
Based on true stories, the film shows how love can heal the deepest of wounds and highlights how St. Joseph is a model for fatherhood and marriage.
Made by the Polish production studio Rafael Film, “Saint Joseph: Guardian of the Family” was made through the crowdfunding efforts of more than 5,000 people in Poland and several other countries. After a successful run in theaters internationally, the film will be released in theaters across the United States on April 23.
Dariusz Regucki, the film’s director, told EWTN News in an interview that the film was inspired by Father Jacek Płota, custodian of the National Shrine of St. Joseph in Kalisz, Poland, and a “great devotee” of St. Joseph.
Before working on the film, Regucki was not very familiar with St. Joseph.
“I had no prior personal experiences with St. Joseph … It was only when I received the proposal to make the movie from Rafael Film — something I am still very grateful for — and began working on the script that I started discovering our protagonist for myself,” he shared.
He added that while making the film he “had to remain very careful not to create any caricature of St. Joseph — one that, for example, would merely fulfill our expectations. St. Joseph is a silent yet obedient man, and he simply does his work. He is very concrete. He does not complain, does not grumble, and does not feel sorry for himself.”
“This deeply moved me. St. Joseph inspires me as a father and as a husband. In the rush of everyday life, he makes me stop and, at times, look at myself — almost with embarrassment — as if in a mirror,” he said. “It confronts me with the truth and pulls me out of alienation and my comfort zone. St. Joseph shows me what true love really is.”
The Polish filmmaker said he hopes viewers “will leave the cinema moved and full of hope — holding the hand of his wife, partner, or fiancée, perhaps for the first time in many years. It’s simple, yet very difficult. But it is possible to look at one another with love and say, ‘I love you.’”
He added: “To my viewer — who is so often lost and lonely — I propose that through the story told in the film, and through St. Joseph, they look upward, stop dwelling on their sadness and suffering, and begin to affirm life. This is the message St. Joseph brings to us, and this is how I portray him in my film.”
At least six people have been injured in attacks on Indigenous Christians and Hindus in Bangladesh. Trees in a Catholic cemetery were also cut down, and a Hindu temple was destroyed in the attack.
The violence took place on April 19 in the Christian village of Birganj in the area of Christ the King Catholic Church in the Birganj area of the Dinajpur Diocese in the northern part of the country.
Nearly 200 Muslims were reportedly involved in the attack and used local homemade weapons such as axes, iron rods, and bamboo sticks in an attempt to steal land from Indigenous Christians and Hindus.
Indigenous peoples in Bangladesh are made up of ethnic groups that are culturally and historically distinct from the Bengali majority in the country, and many happen to be Christian, Hindu, or Buddhist.
“Six Indigenous were seriously injured in the attack and one was pierced by an arrow. The injured are undergoing treatment in the hospital,” Pius Murmu, a 45-year-old Catholic injured in the attack, told EWTN News.
Murmu said that almost 50-60 families live in Birganj and that they have been using the land there for more than a century. In addition, more than 200 landless Indigenous families in the area use the cemetery to bury their dead and live around it.
Indigenous Christian families in Birganj say they have been living on the land there for several generations.
Saiful Islam, police officer in charge of the local Birganj police station, told EWTN News that there has been a long-standing dispute with members of the Indigenous community over a small parcel (93 decimals, which is .01 acres) of state-owned land. Rezaul Islam, son of Abdul Quader of the nearby village of Ghoraband, claims to own the land.
According to the police officer: "On April 19, at noon, about 200 people led by Islam and his uncle Azad attacked the temple and graveyard with the intention of taking the land. They attacked the temple with sticks, rods, and sharp weapons and cut down 10-12 trees in the graveyard. A house was also vandalized during this time.”
He added that when members of the Indigenous community resisted, they were beaten up and injured.
Saiful Islam also said that after the police received information, they went to the spot and dispersed the attackers. Additional police were deployed to control the situation. The vandalized property and other evidence were seized.
When asked about his involvement in the attack, Rezaul Islam said: “I bought 41 decimals of the land in 1999 and another 48 decimals in 2023 from someone else. The remaining land belongs to the graveyard.” But he denied the allegations that he attacked Indigenous people, saying: “We are not involved in this attack. I do not know who or what carried out this attack.”
Christians account for less than half a percent of the population of Bangladesh and religious minorities are only 8% of more than 180 million people in the Muslim-majority south Asian nation of Bangladesh.
Father Antony Sen, convener of the Justice and Peace Commission of Dinajpur Diocese, said he believes minorities are often made victims of violence because of injustice and the lack of will on the part of government officials to address it.
“Such incidents will be resolved only when the government of the country is humane and solves every incident fairly. The government must solve the problem of these Indigenous people with land,” Sen told EWTN News.
He said the problem is not only with privately-owned land but also that Church lands are also threatened as local influential people make attempts to occupy it. Sen said they will soon hold discussions with government officials to try to resolve the situation.
The attack in Birganj is not the only example of violence against Indigenous people and religious minorities in Bangladesh; most of it is centered on land grabbing.
In 2001, a bomb attack took place during Sunday Mass at Most Holy Redeemer Church in the southern district of Gopalganj, killing 10 and injuring over 50 Catholics.
On Jan. 24, 2015, a group of Muslims armed with homemade weapons and firearms attempted to forcibly cultivate tribal lands in Dinajpur.
On Nov. 6, 2016, in the Gobindganj area of Gaibandha district, tribal homes were set on fire and three Christians were killed.
The Bangladesh Hindu Buddhist Christian Unity Council (BHBCUC) annual report in 2025, on violence against religious and ethnic minorities, recorded over 1,000 cases of human rights violations.
The interreligious forum’s findings were based on media reports from July 2023 to June 2024. During this period, 45 members of minority communities were murdered and there were 10 attempted murders and 36 death threats.
Dioceses nationwide are observing National Child Abuse Prevention Month, and Cardinal Blase Cupich and Bishop Barry Knestout are urging renewed vigilance and commitment to the protection of children.
In a video message on behalf of the U.S. Conference of Catholic Bishops (USCCB), Cupich reflected with gratitude on the bishops’ adoption of the 2002 “Charter for the Protection of Children and Young People,” while Knestout separately emphasized April as a time for prayer, education, and recommitment to the well‑being of the young.
“When I look back at the 50 years of being a priest and 27 years as a bishop, one of the things that I am so pleased happened during my time was a means by which the Church would come together in this country and protect and defend those who suffered abuse,” the Chicago archbishop said.
“I was the chair of the Committee for the Protection of Children and Young People but also was involved in the 2002 moment in which, in Dallas, we enacted the charter,” Cupich said.
“And then, of course, when we released the studies by the John Jay School of Criminal Justice, I was the chair of that committee,” he said.
“So, I think that is an important contribution for the life of the Church that I really embrace as something important and that Iʼm proud of,” he said.
Cupich was serving on the Ad Hoc Committee on Sexual Abuse in 2002 when the abuse crisis hit and was part of the group that helped draft the charter. The Ad Hoc Committee was established in 1993 by the then-National Conference of Catholic Bishops (NCCB) after the conference had been “dealing with the subject of sexual abuse by clergy since the mid-1980s.”
The 2002 charter mandated the creation of a permanent USCCB Committee for the Protection of Children and Young People, which Cupich led from 2008 to 2011.
A call for vigilance
“In the protection of children and young people from abuse, it is important for all of us who work or minister to youth to remain vigilant in our efforts of protection and education,” Knestout, who serves as chair of the committee, told EWTN News.
“This annual reminder to recommit and refocus our attention on the physical, intellectual, and spiritual well-being of the young is also an important reminder that, as we continue to walk with survivors in their healing, we are called to continual improvement,” he said.
Knestout noted that each April, dioceses are called to observe National Child Abuse Prevention Month “by praying for victim survivors and their families.”
Bishop Barry Knestout. | Credit: Photo courtesy of the Archdiocese of Washington
“We do this in different ways, such as at Mass, or with a special rosary with these intentions,” he said. “Protecting children and youth is a vital part of the Church’s ongoing ministry throughout the year, but April provides us with an occasion for our diocesan safe environment office to share information about our child protection practices with the people of the diocese, ensuring that it remains a core value for our ministry.”
The USCCB’s poster from the Secretariat of Child and Youth Protection for National Child Abuse Prevention Month 2026 includes messages such as “Every Child Matters — Make a Difference,” as well as “Let’s stand up for children!” and “Learn how we can all keep children safe.”
The president of the Spanish Bishops’ Conference (CEE, by its Spanish acronym), Archbishop Luis Argüello, addressed the problem of polarization and its effects as he opened the bishops’ 129th plenary assembly.
In addition to offering a reflection on the popeʼs upcoming June 6–12 apostolic journey to Spain, the archbishop of Valladolid devoted a large portion of his address to analyzing the issue of polarization, which carries significant consequences both within and outside the Catholic Church.
Drawing upon a doctrinal note published by the CEE in March, which warned of the dangers of emotivism, a phenomenon he defined as fundamentally based on emotions. Argüello said that “reductionism based on emotivism poses a genuine risk,” one that spreads to social, ecclesial, and political coexistence through polarization.
This polarization based on emotions “transforms opinions into identities,” such that fear becomes “the strongest factor undergirdingpolarization. One’s opponent is no longer viewed as someone with whom one disagrees, but rather as a threat,” which leads to dehumanization.
Argüello emphasized that this phenomenon “denies the polarities that constitute us and make us fruitful,” namely, the Trinitarian polarity, which is “foundational to all others”; the anthropological polarity, male and female; the polarity of “you and I, ourselves and society”; and the polarity of “history and eternal life.”
Polarization affects the life of the Church
The prelate addressed how this phenomenon affects the life of the Catholic Church, alluding to a “typically polarizing controversy” that arose in various media outlets regarding a conversation held by members of the CEE executive committee with Pope Leo XIV in November 2025.
The controversy surrounded leaked comments from the meeting attributed to Pope Leo, who purportedly said that his greatest concern in Spain is the "far right," according to some media outlets. The CEE explained, however, that “in the dialogue, the Holy Father reflected, among other things, on the risks of subjecting faith to ideologies, without mentioning any specific group."
“Ideologies in postmodern societies participate in the interplay of identity, belonging, and polarization, serving the struggle for power. Theological thought — and, stemming from it, ecclesial life and pastoral action — are also affected by ideological reductionism,” Argüello noted.
The consequence is that these positions “wound the deposit of faith, cause division within the Church, and anesthetize the missionary power of the Gospel,” he added.
Polarization and synodality
Argüello also listed other negative fruits of polarization in various spheres, such as human anthropology, attitudes toward immigrants, the Churchʼs role in public life, whether Spain is a single nation or a nation composed of nations, and ecclesiology.
Argüello pointed out that “democracy, when lived as an ideology, seeks to be applied to all dimensions of existence; it disrupts genuine synodality — a shared discernment aimed at being more faithful to the missionary mandate of the Lord — and transforms it into an exercise in the distribution of power based on the theological-pastoral preferences of the participants.”
“By way of contrast, clericalism, both ideological and emotional, views every form of participation with suspicion and rejects synodality under the pretext that it threatens legitimate authority, yet this merely masks the ambition to retain absolute power over the Christian community,” he stated.
Government forcing agreements
The president of the CEE also addressed relations with public authorities and denounced certain attitudes on the part of the government. Although the Spanish state is defined in its constitution as “non-confessional,” the prelate remarked ironically that the executive branch “tends to adopt ‘confessional’ stances” — for instance, in matters of anthropology.
“It also adopts a confessional perspective on history, and a selective one regarding victims,” he added. Furthermore, it “manifests an excessive desire to intervene in civil society and to control institutions,” as well as “double standards, depending on who is affected by matters of abuse of power or corruption. All of this is done in an effort to secure control over the media.”
Argüello stated that “several of these characteristics would apply to almost all governments” and renewed his commitment to cooperation, though not without first noting that despite having engaged in dialogue with Prime Minister Pedro Sánchez regarding various matters, “this government’s priority interest, the only one on which it has sought to force agreements, has been the issue of the abuse of minors committed solely within the Church, and the re-signification of the Valley of the Fallen,” the monumental complex dedicated to combatants on both sides of the 1936–1939 Spanish Civil War.
The prelate further took issue with Justice Minister Félix Bolaños’ assertion made following the signing of the protocol to assist victims of abuse, that “the government decides and the Church pays,” pointing out that the Church “has provided compensation, in many cases, without any government or court ruling having imposed it.”
Regarding the situation of the Basilica of the Holy Cross at the Valley of the Fallen, Argüello invited "the government and the monks of the Abbey of the Valley of Cuelgamuros to reach a reasonable and satisfactory agreement for both parties — one that, moreover, serves as a testament that it is possible to overcome polarization and find paths for reconciliation.
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.
Israel Defense Forces (IDF) helped a Catholic village in southern Lebanon replace a crucifix that one of its soldiers destroyed with a sledgehammer and punished two soldiers who took part in the desecration.
“In full coordination with the local community of Debel in southern Lebanon, the damaged statue was replaced by IDF troops,” the Israeli military announced in an April 21 post on X.
“The Northern Command worked to coordinate the replacement of the statue from the moment it received the report of the incident,” they said. “The IDF expresses deep regret over the incident and is working to ensure that it does not happen again in the future.”
The response comes after a photo circulated on social media that showed an Israeli soldier striking the face of Christ on a damaged crucifix with a sledgehammer. Cardinal Pierbattista Pizzaballa, the Latin patriarch of Jerusalem, called the act “a grave affront to the Christian faith.”
In a separate post, the IDF confirmed that the soldier depicted with the sledgehammer and the soldier who took the photo will receive 30 days of military detention and will be removed from combat duty.
Six other members of the IDF were present and did not act or report the incident, according to the IDF. Those soldiers were summoned for "clarification discussions” and further actions might be taken.
The IDF’s inquiry determined that the conduct of the soldiers involved “completely deviated from IDF orders and values.”
According to the IDF: “Procedures regarding conduct with religious institutions and symbols were reinforced to the troops prior to their entry into the relevant areas and will be reinforced again for all troops in the area following the incident.”
The post stated that the chief of general staff “condemned the incident and stated that it constitutes unacceptable conduct and a moral failure, far exceeding any acceptable standard and contradicting IDF values and the expected conduct of its troops.”
In a statement through the Assembly of Catholic Ordinaries of the Holy Land on April 20, Pizzaballa said even amid the destruction of the statue, “the cross remains unassailable in its meaning.”
“As St. Paul the Apostle declares, ‘Far be it from me to glory except in the cross of Our Lord Jesus Christ’ (Gal 6:14),” his statement read. “For believers, the cross endures as a source of dignity, hope, and redemption, and as a summons to overcome violence through sacrificial love.”
Thousands of people gathered in Poland’s capital on April 19 for the National March for Life, a large public demonstration organized under the slogan “Faith and Fidelity 1966–2026,” commemorating the 1,060th anniversary of the Christianization of Poland.
The event combined religious observance, civic participation, and pro-life advocacy, drawing families, clergy, activists, and public figures to central Warsaw. The day began with Mass celebrated in two of the cityʼs major churches.
Mass is celebrated at the Archcathedral Basilica of the Martyrdom of St. John the Baptist in Warsaw, Poland, on April 19, 2026. | Credit: Tomasz Daniluk/Ordo Iuris
In the Archcathedral Basilica of St. John the Baptist, Bishop Piotr Jarecki presided over the liturgy, while Bishop Tomasz Sztajerwald celebrated Mass at the Cathedral of St. Michael the Archangel and St. Florian in Warsaw-Praga.
Participants later gathered at Castle Square, where the march officially began. Organizers described the event as a public expression of support for life and family, rooted in Poland’s Christian tradition. Metropolitan Archbishop Adrian Galbas of Warsaw encouraged participation ahead of the event, framing it as a testimony to human dignity. “We want to testify that we are lovers of life. Bring your family along! Life triumphs over every death,” he declared.
Church leaders join Poland’s President Karol Nawrocki and other dignitaries at the March for Life in Warsaw on April 19, 2026. | Credit: Tomasz Daniluk/Ordo lures
March through Warsaw highlights pro-life message
The procession moved through central Warsaw streets under the historic slogan marking Poland’s Christian heritage. As participants approached the Presidential Palace, Polish President Karol Nawrocki spoke, linking the march to broader social concerns.
“I support initiatives that serve Poland, and this initiative certainly serves Poland,” he said. “It is also a response to the deep demographic crisis. Today, the answer to many Polish problems lies precisely in Polish families, in our identity, in remembering where we come from and where we are going.”
Organizers said the march was intended not only as a demonstration of pro-life conviction but also as a broader reflection on national identity and social cohesion.
A prominent symbol carried during the march was a copy of the icon of Our Lady of Częstochowa, which has been traveling internationally for 14 years as part of the From Ocean to Ocean pilgrimage in defense of life. The icon has traveled more than 220,000 kilometers (almost 137,000 miles) and visited 32 countries across five continents.
Participants carry an icon of Our Lady of Częstochowa. | Credit: Tomasz Daniluk/Ordo Iuris
Shifting abortion attitudes among younger Poles
The National March for Life is organized by the St. Benedict Foundation alongside dozens of pro-life groups from across Poland and takes place under the honorary patronage of the Polish Episcopal Conference.
Patrycja Michońska-Dynek, director of the Press Center of the Archdiocese of Warsaw, told EWTN News that there are shifting public attitudes toward abortion in Poland, including growing societal acceptance and increased calls for liberalization, attributing these changes to secularization, cultural pressures, and differing interpretations of freedom.
Michońska-Dynek also observed that while pro-life values remain important in Polish society, younger generations often approach the issue with more nuanced perspectives, particularly in complex or exceptional situations. Fostering a “culture of life” must include practical support for families, such as assistance for single mothers and couples in crisis, Michońska-Dynek said.
Lidia, a participant at the National March for Life. | Credit: Tomasz Daniluk/Ordo Iuris
Not a single-issue agenda
Lidia Sankowska-Grabczuk, one of the organizers of the National March for Life, told EWTN News that the pro-life movement in Poland extends beyond a single-issue focus on abortion.
“In a nutshell, the pro-life movement is [often] the anti-abortion movement. In our view… it’s a bit different. We don’t reduce it to a single-issue agenda,” she said, warning that such a narrow framing “strips it of its true meaning.” While protecting unborn life remains central, she described it as part of a broader vision rooted in what she called “the public voice of Polish Christianity.”
She outlined three core pillars underpinning the movement. The first is “respect for life,” encompassing not only the unborn but also solidarity with the elderly, families, and those in need. The second is the family as society’s foundation, grounded in the traditional understanding of marriage and its role in Poland’s social stability. The third pillar is “a state serving the common good,” reflecting a view of politics as service and a call for greater social solidarity.
March for Life in Warsaw commemorates 1,060 years of Christianity in Poland. | Credit: Tomasz Daniluk/Ordo Iuris
Sankowska-Grabczuk also discussed the importance of Poland’s historical and Christian identity in shaping the movement. She noted that recent marches have intentionally marked major national milestones, including the 1,000th anniversary of Poland’s first royal coronation in 2025.
These commemorations, she said, highlight how the movement sees its mission as inseparable from Poland’s historical development, where Christianity has long informed both national identity and social values.
Pro-life voices and public participation
Among international participants was Tonio Borg, president of the European Federation One of Us. He urged participants to remain steadfast in their convictions despite criticism or public pressure.
“Do not be afraid of being slandered and ridiculed because you seek to protect life from the moment of conception,” he said, encouraging continued public engagement and advocacy.
He also called on supporters to make their voices heard in the public sphere, stressing the importance of influencing lawmakers and demonstrating that “the unborn child is one of us.”
Paula, a participant at the National March for Life in Poland. | Credit: Tomasz Daniluk/Ordo Iuris
Marcin Perłowski, director of the Centre for Life and Family, said participants gathered at the march out of a shared conviction that “human life begins at conception” and must be defended. He stated that the National March for Life serves as a public demonstration of that belief, describing it as a stand “against all those who raise a hand against unborn children.”
Pro-life activist Emilia Mędrzecka told EWTN News that her position is grounded in a belief in universal human dignity. “Children in the womb are as human as we are… they are more dependent and need time to grow,” she said while adding that the march reflected a strong presence of families, young people, and older generations united in support of life.
Polish president Karol Nawrocki walks among participants at the National March for Life in Poland. | Credit: Tomasz Daniluk/Ordo Iuris
While official attendance figures have not been released, estimates provided to EWTN News suggested more than 10,000 people participated, with organizers placing peak attendance between 25,000 and 30,000.
Catholic Charities USA (CCUSA) launched an advertising campaign encouraging Catholics to love and serve their neighbors with volunteer work with local CCUSA agencies.
“Often we think of a neighbor as just someone who lives nearby, but itʼs more than simple geography,” a new 30-second video advertisement states.
“Being a neighbor is how you show up in moments of need, when things are unsure, when small acts can be huge, and youʼre a light in someoneʼs darkest moment, showing up again and again to faithfully serve,” the advertisement adds. “Thatʼs a neighbor. Be the hope around the corner in your neighborhood nationwide.”
According to a news release, CCUSA has 169 affiliates in the country and serves more than 16 million people every year.
CCUSA Vice President for Communications Kevin Brennan told EWTN News the organization launched the advertisements because volunteers are “the backbone of the work of the Catholic Charities network across the country.”
“There’s always more need, and so it is a priority for us at [CCUSA] and for agencies across the country to encourage people to volunteer,” he said.
Brennan said specific services vary depending on location to “respond to the specific needs of those most in need in their local communities.” The largest service, he said, is to “feed hungry people” through food pantries or other services such as delivering meals to homebound seniors.
Services also include support for those with developmental disabilities, accompanying pregnant mothers in need, and financial counseling for veterans looking to enter the workforce or change careers, among other things.
He said CCUSA “really serves virtually any category of a person in need that you can think of” and any person “can contact your local Catholic Charities agency and learn how you can get involved.”
Brennan said each agency is united in the core mission to “live out the Gospel call to love your neighbor and serve those most in need.” He said doing volunteer work also “benefits the one doing the service.”
“We know [serving your neighbor is] critical to being a well-rounded person [and] to being a well-rounded Catholic,” he said.
According to the news release, the first round of advertisements will run until the end of May, and another two phases will run in the summer and fall. They will appear on Catholic media, other Christian media, and secular national media outlets. They will also run on podcasts and digital publications.
CCUSA will run advertisements in both English and Spanish media.
“Inspired by the merciful, selfless acts of service undertaken each day by the staff and volunteers of the Catholic Charities network, this campaign calls all of us to find ways, big and small, to offer assistance and accompaniment to those struggling in our midst,” CCUSA President and CEO Kerry Alys Robinson said in a statement.
“By following the Gospel call to love and serve our neighbors, we can strengthen our communities, our world, and ourselves,” she said.
The campaign was launched in conjunction with CCUSA’s launch of the traveling museum People of Hope, which celebrates Christian service with stories of faith-based acts of charity.
The museum’s nationwide tour began in late March. It offers an exhibit with 42 stories from CCUSA staff serving around the country and an interactive data wall on poverty and other challenges.
