Weekend Masses could be suspended at a total of 90 parishes across southeast Michigan, according to plans revealed by the Archdiocese of Detroit.
Previously released models identified 58 parishes for potential stoppage of weekend Masses. An additional 32 parishes could see a suspension in weekend Masses.
The models released June 18 cover several planning areas across parts of metro Detroit and nearby counties including Wayne, Oakland, and Macomb.
The latest update follows the completion of 400 listening sessions at parishes across the archdiocese amid its two-year restructuring process. While the listening sessions are complete, parishioners are invited to share feedback through an online form available until July 31.
Archbishop Edward Weisenburger announced the restructuring and renewal initiative for the archdiocese on Nov. 16, 2025, saying: “I believe with all my heart that God is inviting us to reimagine parish life, priestly ministry, and our mission with new creativity and deep faith, to build something that will last — something vibrant, sustainable, and full of hope.”
Weisenburger said at the time that a reduction in the number of parishes and worship sites was expected and that implementation of the plan would take place in 2027, “with a goal of fostering long-term health and missionary vitality throughout the archdiocese.”
A similar suspension of weekend Masses at more than 80 parishes across northeastern Iowa will also take place this summer as a part of the Archdiocese of Dubuque, Iowa’s reorganization plan that began in September 2024.
Since last May, the Diocese of Guadix in Spain has been home to a new community of hermits — four Venezuelan men who have settled at the site of the martyrdom of St. Torquatus.
St. Torquatus, beheaded in the first century, was one of the seven reputed disciples of the apostle James, known as the apostolic men, who were the first to preach Christianity in Spain.
Carlos Andrés, Óscar Eduardo, Osmar Moisés, and Emilio José have taken up residence at Face Retama, a desert area within the Granada Geopark and the location of the hermitage of St. Torquatus, the patron saint of the Diocese of Guadix.
The four Venezuelans have formed a community known as the Hermits of Sts. Torquatus, Martha, Mary, and Lazarus, receiving their habits in early May.
According to the Diocese of Guadix, this diocesan foundation was established through the efforts of Bishop Francisco Jesús Orozco, who wants to ensure that the diocese “keep[s] the memory of the place alive and pray[s] for the Church proclaimed by St. Torquatus in the first century and that endures to this day.”
In recent years, the hermitage of Face Retama has been restored and designated a diocesan shrine, with plans for regular Masses and pilgrimages.
The four new hermits have been preparing for their arrival for three years and, prior to establishing the community, underwent a period of acclimatization to the location.
“They arrive guided by and inspired by the charism of the Congregation of Martha and Mary, which already has two communities of women religious in the diocese, one in Castril and the other in the city of Guadix,” the diocese explained.
The ceremony consecrating the four men as hermits held at the Guadix Cathedral was attended by numerous religious sisters from this community, including its founder, Mother Ángela, and the superior general, Mother Rutilia.
Signs of their commitment as hermits
Several signs of the new communityʼs eremitic life were present during the celebration: a white tablecloth, recalling the table Martha prepared for Jesus, the purity of Lazarus’s resurrection, and the Eucharist they will celebrate daily; a cross with its nails, a symbol of the self-offering of the family of Martha, Mary, and Lazarus, “seeking nothing other than to unite with the sufferings of Christ in order to share in his glory”; and a staff, a water gourd, and sandals, reminding that “the hermit through his seclusion upholds the mission of the Church through prayer.”
During the homily, Orozco reminded the newly consecrated men of their new commitments: “In the perpetual adoration of the Blessed Sacrament, you will be the beating heart of our diocese, interceding ceaselessly for the needs of the Church and, very especially, for the needs of our Holy Father, the pope.”
He also reminded them that their new way of life “is not a flight from the world. It is much more; it is personal intimacy with Christ.”
“In the desert of Face Retama you will never be alone. Where a Christian or where a hermit lives, he gives himself, suffers, makes sacrifices, and lives in fidelity to prayer and contemplation; there the entire Church is with him. That is the desert, that is your vocation,” he continued.
“In you, dear hermits, we place our rich history of 21 centuries of faith; may Face Retama, through your fidelity, be heaven on Earth,” the bishop told them.
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.
Juneteenth, short for June 19, commemorates the end of slavery in the United States. For Ryan Bomberger, he also remembers the day his life changed through adoption.
Bomberger was conceived in rape. Even in states with strong protections for the unborn, these protections often don’t extend to children conceived in rape. Some consider these exceptions a mercy to women who have suffered assault; others consider abortion a secondary trauma.
“My birth mom chose courage in the midst of the chaos,” Bomberger told EWTN News. “She had a strength within that enabled her to be stronger than her circumstances.”
“She rejected what the world says was her right and, in some circles, her obligation,” Bomberger said. “The world looks at lives like mine and says we should have been aborted.”
“I have nothing but love and compassion for the post-abortive, but had my birth mom given in to the lie, I wouldn’t be here,” he said. “Those beautiful generational reverberations wouldn’t exist.”
“My family — my heart — wouldnʼt exist,” he said.
As an adult, Bomberger advocates for unborn babies and for adoption through the organization he co-founded with his wife, the Radiance Foundation.
Adopted into a diverse, loving family
After nearly being aborted, Bomberger was adopted into a large and loving family on June 19, 1971.
“I was the first of 10 children adopted and loved by parents who loved Jesus. They had three biological children prior to adopting,” he said. “We were a diverse family of white, Black, mixed, Asian, Native American, able, and disabled children from different backgrounds who became one family because of our faith.”
“We grew up on a farm in Lancaster County, Pennsylvania — the perfect place for all of us as we did life together,” Bomberger said. “People often looked at us, confused, trying to figure out whether we were a youth group, a team from school, or some other kind of unrelated crowd of kids. It was fun to see some of their reactions when they learned that we were all Bombergers.”
A photo by Andrea Bomberger of the entire Bomberger family. | Credit: Andrea Bomberger
“Our family served as a powerful testament to the community about how color isn’t what binds us, but love is,” he said.
“I knew I was loved, unconditionally,” Bomberger said. “And I was a complete handful.”
Bomberger’s experience of adoption inspired him to advocate for adoption in his work — and to adopt two children.
Bomberger advocates for adoption through AdoptedAndLoved.com, an initiative that “helps defray expenses for Christian families seeking to adopt,” Bomberger said.
“I was grafted in as one of their own,” he said of the Bombergers. “That’s the beauty of adoption.”
“In the natural and the supernatural, it makes you a son or daughter without a disclaimer,” he continued. “It’s an act of love, mercy, and justice that helps brings wholeness and healing to what was broken.”
Juneteenth: Self-sacrificial love
For Bomberger, Juneteenth is a reminder of the unity of Christ’s love.
“Juneteenth broke through color barriers both in our nation’s history and in my own personal life,” Bomberger said. “Both situations took courageous white and Black people rejecting the lies about our humanity and choosing self-sacrificial love instead.”
“Juneteenth is a great reminder that there’s beauty in unity,” he said. “Only Christ’s love brings perfect unity.”
Bomberger advocates especially those targeted by Planned Parenthood, which often places locations in Black communities and has a history of eugenics and racism.
“Juneteenth demonstrates how truth has to get over so many obstacles to be finally heard and bring the freedom that is its very nature,” Bomberger said. “Our nation’s soul was finally moved by the truth that we’re created equal and led to the abolition of the inhumane institution of slavery.”
“My prayer is that the work I do helps bring this great nation to that same awakening when it comes to the inhumane institution of abortion,” he said.
How is the Black community targeted by the abortion industry?
Bomberger advocates against the abortions of all unborn babies, but especially Black babies.
He described Planned Parenthood as “the leading killer of Black lives.”
“Planned Parenthood kills more Black lives in two weeks than the KKK killed in a century,” Bomberger said.
Bomberger noted that Planned Parenthood has a past history of racism.
“Planned Parenthood has a long history of targeting the Black community initially through its eugenics programs including the Negro Project,” Bomberger said.
“Presently, it overtly targets the Black community with their facility placements, racial propaganda, marketing, and specific programs (i.e., Black Organizing Program, African-Americans for Planned Parenthood, and Stand with Black Women),” he said.
“They even admit in writing: ‘The fact is — Black people are our base,’” Bomberger continued.
“Planned Parenthood poses as an ally in a community they ravage with abortion,” he said.
Motivated by faith in Christ
Bomberger is inspired by his faith, his family, and love for all people.
“My faith in Jesus fuels my activism,” he said. “My resilient and resourceful wife, Bethany, who is the co-founder of our organization, inspires me.”
“1 Corinthians 13:6 says: ‘Love does not delight in evil, but it rejoices in the truth,’” he said.
“Everything I do is motivated by love for Christ and love for people,” he said.
“Our four children, two of whom were adopted, are the reason why we fight for the most marginalized,” he said. “They’ve been involved in our ministry since they were toddlers.”
His organization publishes children’s books that teach “an age-appropriate pro-life worldview” for kids.
“Each book shares the truth that every human life, whether planned, unplanned, able, or disabled, has God-given purpose.”
“We’ve taught them that every human life has equal and inherent worth from God, not government,” he said. “It’s been a blessing to see them, over the years, be able to communicate God’s heart for the most vulnerable through our original content and to live audiences across the country.”
CHICAGO — Can faith and science be reconciled in the eyes of the world? This question dominated conversations — both formal and casual — at the recent national convention of Catholic scientists.
This year’s annual conference, held June 5–8 at Mundelein Seminary outside Chicago, included a new offering designed to address this issue directly. Attendees at the Society of Catholic Scientists conference could choose to arrive early for Science and Faith Speaker Training, a one-and-a-half-day workshop on June 4 and 5 to prepare Catholic scientists to speak on science and faith topics.
While many scientists throughout history didn’t even dream of a conflict existing between scientific reason and their Catholic faith, many attendees spoke of the persistent modern “myth” that the two are not mutually compatible. The numbers back up their observation of the myth’s prevalence: According to Pew Research, some 59% of Americans believe “that science often is in conflict with religion.”
The Society of Catholic Scientists exists largely to combat this myth, founded as it was in 2016 “to witness to the harmony of science and faith.” With some 1,500 members so far and about 250 new scientists and students joining each year, its mission is growing rapidly.
The Science and Faith Speaker Training workshop began with guidance on presentation techniques from mentors who have extensive experience speaking and writing about these topics, such as Stephen Barr, president of SCS and author of the book “Modern Physics, Ancient Faith,” which argues “that modern scientific discoveries and religious faith are deeply consonant.”
Then attendees shared their own sample presentations in small groups and received feedback from experienced mentors. The workshop was supported by a grant from the Templeton Religion Trust.
The idea for the workshop, the first in the society’s nine years of conferences, originated with Dan Kuebler, biology professor at Franciscan University, vice president of SCS, and author of the book “Darwin and Doctrine,” which offers “a fascinating exploration of the compatibility and mutual flourishing of science and religion.” When he proposed the idea, other members quickly saw its wisdom.
“Iʼm a theologian whoʼs been doing faith and science work for 21 years, and thereʼs nothing that replaces a Catholic scientist who is doing great work in their field and showing that they see the harmony between that work and their Catholic faith,” said Chris Baglow, theology professor and director of the Science and Religion Initiative at the University of Notre Dame’s McGrath Institute for Church Life.
“The ‘conflict’ misconception is almost universal in our culture, so itʼs part of the mission of the society to represent the relationship between faith and science in the public square,” Baglow said.
As part of that mission, Baglow recently wrote a high-school theology textbook, “Faith, Science, and Reason,” which “unveils the history of science as something that grew out of, rather than in opposition to, the Catholic faith.”
When Kuebler first envisioned the workshop, he saw it as an explicit effort to prepare younger scientists to represent this message effectively.
“One of the things that we recognize is that we need more people out there speaking to high schools, parishes, and so forth about science and the Catholic Church to help dispel some of these myths,” Kuebler said. “We thought, ‘We have all these scientist members here who are interested in that — why donʼt we get some of the best speakers to come and help train them?’”
Sixteen scientists took part in the workshop, which included not only instruction from experienced speakers but also a chance to put those skills into immediate practice. Each attendee prepared his or her own “faith and science talk” and presented it to a small group of mentors, receiving feedback to improve.
“Many of the attendees have letters of invitation to go speak at Catholic seminaries or at Catholic high schools, and now they feel much more confident,” Kuebler said.
Indeed, workshop participants said it equipped them with confidence to speak on these topics.
“The workshop provided a supportive, expert group to receive feedback for developing my faith and science talk,” said Anna Lennon, a doctoral student in ecology and evolutionary biology at Indiana University. “We were able to engage in discussion that supported and encouraged us to go beyond our labs and classrooms into our local communities to encounter our Creator together.”
Nathaniel Cunningham, Fairchild distinguished professor of physics at Nebraska Wesleyan University, particularly appreciated the chance to practice his own presentation with mentor feedback.
“This was really useful for me to go from general ideas to a concrete science and faith talk,” he said. He also appreciated getting “helpful guidelines and guardrails for speaking on faith and science” in the training presentations from speakers with expertise in both science and theology.
As mental health challenges continue to rise, the head of one of the nation’s premier Catholic behavioral health centers is calling for renewed awareness and support for those serving in the Church.
David Shellenberger, president and CEO of the Saint John Vianney Center, which helps those in ministry navigate stress, anxiety, addiction, vocational transitions, and other challenges, stressed in an interview the importance of caring for them.
When asked by anchor Veronica Dudo on “EWTN News Nightly” why it is so important for Catholics to talk openly about the mental health needs of clergy, Shellenberger emphasized the humanity of those called to ministry.
We need “to make sure that we are always aware of the stressors that come up in their lives. While they’re called to ministry, they are human first,” he said.
They are “just like all of us,” he continued, “[who] come preconditioned with certain situations that we may be predisposed to.”
Catholics must make “sure that spiritually, physically, and emotionally we are always caring for our clergy and religious,” he said. It is “essential because they are being challenged every single day to do more with less. And we as a laity can continue to support them with our time and our talent, and also, most importantly, our prayers.”
The Saint John Vianney Center, founded in 1946 in Downingtown, Pennsylvania, is the longest-running Catholic behavioral health and addictions treatment center for clergy and consecrated religious in the world. It also serves clergy from other religious denominations.
Shellenberger highlighted a milestone the center is observing in 2026: “This year we celebrate 80 years of ministry to the Church,” he said.
“Our approach begins from Christ’s healing presence and addresses the multi-dimensional nature of the healing process — the integration of spiritual, human, intellectual, and pastoral well-being,” the website reads.
The center offers residential and outpatient treatment, spiritual direction, mental health counseling and psychotherapy, vocational assessments, and consultation services that integrate Catholic spirituality with clinical excellence. It also offers education programs and wellness initiatives to religious orders and parishes, both online and in person.
The center also maintains outpatient services on the West Coast through a partnership with the Kairos Psychology Group in Oakland, California.
When asked about the role of bishops, parish staff, and parishioners in caring for the psychological and spiritual well-being of clergy, Shellenberger replied that first, we must acknowledge “that the stressors exist for all of our Church ministers.”
The next step is “being able to coordinate the supportive services that our clergy and religious need.”
“It’s not just top-down and it’s not just bottom-up. It’s both. And when we can care and cradle our clergy and religious in that way, they will be successful in providing us the ministry they were called to,” he said.
A survey of U.S. adults who participated in the Order of Christian Initiation of Adults (OCIA) in 2026 found that most were drawn to the Catholic Church either through a search for meaning and purpose or an attraction to the Churchʼs teachings, liturgy, and historical tradition.
“Personal growth in goodness, inner peace, and an understanding of truth emerged as some of the strongest motivations for exploring the Catholic faith,” said the report, titled “Why Are So Many People Becoming Catholic?”
About 85% of respondents said desire to grow closer to God was their primary reason for entering the Church and 77% listed “wanting to grow in goodness and virtue,” while 76% cited a desire for “a deeper understanding of truth” and 72% said they were looking for “a greater sense of inner peace.”
Led by the Archdiocese of Chicago, the survey conducted from Feb. 22 to May 31 included 2,127 responses from participants across 20 U.S. Catholic dioceses. The report did not list a margin of error.
About 68% of respondents named attraction to the Church’s sacred liturgy, prayer, ritual, and the sacraments as a significant factor in their conversion, while 65% said they were “attracted to the wisdom of a 2,000-year-old Church to help me navigate life.”
Fewer Catholics flirting to convert
Adult converts to the faith were less likely to cite dating or marrying a Catholic as a factor related to their conversion, researchers found.
“About 26% of catechumens and candidates for reception into full communion cited dating or marrying a Catholic as part of their journey to the Church,” the survey said. “By comparison, the Center for Applied Research in the Apostolate (CARA), using data from Pew Research Center’s 2007 Religious Landscape Study (Conversion Recontact Survey), found that 72% of Catholic converts at the time said marriage was an important reason for becoming Catholic.”
For respondents who did cite dating or marrying a Catholic as a part of their journey to the Catholic Church, the gender composition varied based on generation. Among Gen Z respondents, women represented a majority at 63%, while men comprised 37%. For millennials, the distribution was balanced, according to the survey, while men “represented a clear majority” among Gen X and baby boomer respondents.
Other motives
A little more than half of respondents identified the desire to belong to a church community or being inspired by the positive example of Catholic family, friends, or other personal connections.
The Church’s stance on social issues and its position as a worldwide provider of charitable services were ranked lowest among participants.
Challenges and fears among respondents
OCIA participants listed a variety of obstacles to their conversion, ranging from personal fears and apprehension about Church teaching to difficulty navigating parish systems and fitting OCIA classes into their schedules, according to the survey.
“Many expressed anxiety about navigating the liturgy itself, often feeling unfamiliar with and intimidated by the rituals of Mass. Others feared not belonging in a parish, worrying they would feel like outsiders within an established community,” researchers said. “Finally, some held back due to doctrinal uncertainty, unsure whether they could fully embrace all Catholic teachings and fearful of committing to a journey they might ultimately feel unable to complete.”
The study’s authors included Chicago archdiocesan employees Betsy Bohlen, chief operating officer; Pat Brown, strategy and research manager; and Tim Weiske, director of the department of parish vitality and mission.
Mourners gathered June 16 to bid farewell to Fortune Amaya Losike, a 15-year-old Catholic schoolgirl who died while reportedly rescuing fellow students from a dormitory fire that claimed the lives of 15 other girls in Gilgil within Kenya’s Catholic Diocese of Nakuru.
Witness accounts indicated that Fortune had enough time to escape the May 28 inferno at Utumishi Girls Academy Senior School yet she chose to save the lives of other girls that night before the ceiling of the dormitory caved in on her.
In his homily at the burial, Father John Nzau said that Fortune, whose body could only be identified by her red-and-white rosary that appeared “almost brand-new” as if untouched by the fire, died “ready.”
“Christ should find us ready. He found our sister [Fortune] ready,” Nzau said, and added: “I was happy to learn that she was found with her weapon, a rosary. She died wearing the rosary. This means that she was united with Christ in her death and she will rise with Christ.”
The Kenyan member of the Salesians of Don Bosco described the young Catholic convert as “a heroine who lived well with others,” adding: “Our sister wanted to help others to safety, but the tragedy ended up befalling her. May she rest in peace.”
Speaking to local media, Fortune’s mother, Pauline Losike, described the aftermath, saying that she was able to identify her daughter by the rosary that hung on her neck. Her daughter also wore the rosary bracelet and wristwatch she had bought her.
“Fortune’s head and neck were burnt beyond recognition. But the rest of the body was OK. I was able to identify her by the rosary she was wearing on her neck, her bracelet, and her watch,” Losike said.
She recounted the testimony of her daughter’s friend who said that Fortune was unable to save her life after helping others to safety.
“She struggled to come out of the building, but something seemed to hold her leg. That’s when a ceiling fell on her. She started screaming for help, but the other girls were helpless,” Losike said.
Father Casmir Odundo, a Kenyan priest of the Nakuru Diocese studying in Rome, recounted the difficult ordeal Fortune’s mother went through, searching for her child at the school and in hospitals near the school after news of the fire broke.
At one of the hospitals, Losike is said to have met a Muslim friend of Fortune who had witnessed her final moments.
The Muslim girl explained that when the fire started, Fortune had an opportunity to escape with her, but she chose to remain behind with a few other girls to help others get out safely.
The fire is said to have continued spreading, trapping Fortune and some other girls inside. The only possible escape route was through the windows. Even then, she allowed other girls to go first.
Her Muslim friend, who had already reached safety, kept urging Fortune to jump. “When Fortune finally attempted to do so, something caught one of her legs and prevented her escape. At that moment, part of the roof collapsed and struck her. Her friend could only watch helplessly and later heard Fortune and others crying out for help — an experience that has left the young girl deeply traumatized,” Losike’s friend told Odundo.
Speaking about the red-and-white rosary and other items by which Losike identified her daughter, the friend told Odundo: “What surprised her [Losike] was that these items appeared untouched by the fire. Although Fortuneʼs head and neck had been severely burned, the rosary remained intact, looking almost brand-new. This has left Pauline with many questions and reflections.”
The friend said that Fortuneʼs spiritual journey was unique.
While attending St. Peterʼs Girls Boarding Primary School in the Nakuru Diocese, the young girl is said to have been baptized in the Catholic Church.
At home, however, she worshipped with her family at Miracle Church, a Protestant congregation attended by most of her relatives.
Moved by the events surrounding Fortune’s death, her family contacted the priest who baptized her, Father Vincent Marube. The priest is said to have confirmed her baptism.
Meanwhile, Odundo described Fortune’s witness as moving and explained, in a note he sent to ACI Africa, the sister service of EWTN News in Africa, on June 17: “At an age when many would naturally think first of their own safety, Fortune chose to remain behind so that others might live.”
He added: “In a world often marked by self-interest, the story of this young girl reminds us that holiness is not measured by age but by love. Whether in a classroom, a family home, or a moment of crisis, the call of the Gospel remains the same: to love God and to love our neighbor, even at great personal cost.”
“May the memory of Fortune Amaya inspire young people to live lives of faith, courage, and service,” the Rome-based priest said.
This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.
The Diocese of Honolulu is preparing to mark a historic moment as it commemorates 200 years since the arrival of Catholicism in Hawaii.
The diocese announced bicentennial celebrations honoring the July 7, 1827, arrival of the French brothers of the Congregation of the Sacred Hearts of Jesus and Mary — the first Catholic missionaries in Hawaii — at a June 17 press conference.
Bishop Larry Silva, who is retiring this summer, said the celebration is “not just about the early missionaries” but also commemorates “the people of Hawaii that embraced the Catholic faith and lived it for generations. They received that faith and wanted to share it with others, as we do today.”
Bishop-designate Michael T. Castori, SJ, will be installed as the bishop of Honolulu on July 28.
Kickoff events of the yearlong celebration of 200 years of Catholic life in the islands will take place on July 9, the feast of Our Lady of Peace, who is the patroness of the diocese and of the cathedral, the Cathedral Basilica of Our Lady of Peace.
Silva said Masses will take place that day at the Co-Cathedral of St. Theresa in Honolulu and simultaneously at parishes on six other islands.
The bishop told “EWTN News Nightly” anchor Veronica Dudo on June 17 that the celebration is taking place “not only to observe the 200 years but to help us be better evangelizers in this culture in which we live, to be missionaries to not only to the world but to the people right here in Hawaii.”
He told EWTN News he hopes that through the yearlong celebration, the faithful will “appreciate the efforts that the missionaries made in coming here.”
Silva said he wants the faithful today to be “aware that they, too, are called to be missionaries and that the battle will not be easy at all times. There will be many joys, but there will be many challenges as well. But we can meet those challenges with the help of the Lord.”
He explained that the Hawaiian culture at the time of the missionaries’ arrival “was a very religious culture,” so the missionaries “werenʼt starting from scratch.”
However, native Hawaiians “certainly did not know about Jesus Christ. And so it was an uphill battle, but a battle that was fought valiantly and for much good fruit,” he explained, noting that two years after Catholicism’s arrival in Hawaii, it was outlawed for 10 years.
“But the faith has thrived” nevertheless, he said.
In preparation for the bicentennial, the historic Cathedral Basilica of Our Lady of Peace — where one of Hawaii’s best-known saints, St. Damien of Molokai, was ordained — is undergoing renovations.
St. Damien of Molokai, a Belgian priest in the Congregation of the Sacred Hearts of Jesus and Mary, ministered to lepers in Hawaii from 1873 until his death in 1889.
The rededication of the 183-year-old church is targeted for Aug. 16, 2027, the anniversary of its original dedication in 1843.
A reliquary chapel featuring relics of St. Damien and St. Marianne Cope, a Franciscan nun who also ministered to lepers, will become part of the renovated basilica.
Celebrations will culminate next year, from July 7–9, 2027, anchored by a closing Mass at the Cathedral Basilica of Our Lady of Peace, which Silva described as a “sending forth” for missionaries.
“There are many who have not heard of Jesus Christ here in Hawaii,” he said at the press conference. “Who will tell them about him if we don’t?”
“It is my hope the celebration … will be a way for all of us to be recommitted and remotivated to go out and share the good news to others, so Jesus may be known, may be loved, may be honored, and may be glorified,” the bishop said.
Deacon Mike Browning, chair of the bicentennial planning committee, said at the press conference that the diocese is also planning a heritage pilgrimage to France in October 2027, led by Silva and perhaps Castori, to visit the Sacred Heart community where the first missionaries originated.
He also announced the launch of the bicentennial website, which will be a hub for event information, historical stories, pilgrimage details, and opportunities for the community to participate.
The Diocese of Honolulu became a diocese just months before the bombing of Pearl Harbor in 1941.
Today there are 66 parishes and 23 mission churches ministering to Catholics on six islands within the boundaries of the Diocese of Honolulu, making it “a diocese like no other,” Silva said.
Archbishop Timothy Broglio of the Archdiocese for the Military Services, USA, offered prayers for the victims and families of the victims of a June 15 fatal plane crash at the Edwards Air Force Base in Southern California.
“The bishops, priests, religious, and staff of the Archdiocese for the Military Services, USA, join me in offering condolences to the families of those who lost their lives in the tragic accident at Edwards Air Force Base,” Broglio said in a statement provided to EWTN News.
“I pray for the repose of the souls of those who have passed away and for the families where an emptiness has been provoked and deep sorrow pierces their hearts,” he said. “May the Lord of all mercies bring them consolation.”
All eight people aboard the B-52 Stratofortress died when the bomber crashed during a routine test mission. The plane crashed shortly after take off at 11:20 a.m. local time, and the accident is under investigation, according to a statement issued by the base.
The victims included members of the military, government civilians, and contractors. The tests were supporting the B-52 Radar Modernization Program, which seeks to improve the bombers’ capabilities of tracking moving surface and air targets.
Col. James Hayes, deputy commander at 412th Test Wing, said in a news conference that first responders immediately attended to the crash, but the bomber had burst into flames on impact and the crash was not survivable.
Hayes offered prayers for the families and said the base “experienced a horrible tragedy and we lost eight great Americans.” He said the full review of the accident could take up to six months and, following the investigation, some details will be released to the public.
Rep. Vince Fong, R-California, whose district includes the air force base, said he and his wife are praying for the victims and their families and asked others to pray as well.
“Absolutely heartbreaking,” he said in a post on X. “God bless the [eight] crew members on board. Amanda and I are praying for them, their families, and all those in the Edwards community. Rest in peace.”
Two of the victims were employees of Boeing, which issued a statement extending condolences to the families and saying the company is in contact with them and offering support.
The Federal Trade Commission (FTC) is suing a prominent transgender healthcare group for allegedly making false and deceptive claims that misled parents about the risks of transgender medical interventions for children — an issue U.S. Catholic bishops urged them to investigate.
In the complaint, the FTC alleges the World Professional Association for Transgender Health (WPATH) disregarded evidence and made unsubstantiated claims about cross-sex hormones, puberty blockers, and surgeries that alter “sex traits” to feminize boys and masculinize girls.
Part of the complaint focuses on WPATH’s standards of care guidelines for children, which do not set minimum age suggestions for most services. Some surgical interventions include chest surgery, which removes the healthy breasts of girls or adds prosthetic breasts onto boys, and sterilizing surgery on reproductive organs to make the person resemble the opposite sex.
The FTC alleges WPATH’s avoidance of recommended age minimums was based on external pressure, including from former President Joe Biden’s administration. It alleges WPATH ignored its own reviews of scientific evidence and falsely asserted its final recommendations were based on “rigorous scientific procedures and expert consensus.”
In the complaint, the FTC points to email exchanges that were unveiled in court documents in 2024. They show that, in 2021, WPATH’s original draft guidance for children included suggested age minimums for certain procedures, but they were removed in the published document amid pressure from Adm. Rachel Levine, the first openly transgender four‑star officerwho was Biden’s assistant secretary for health.
Internal emails show WPATH employees saying Levine warned that age-based guidance could be used to justify restrictions on gender transitions for children in Republican-led states. They also show employees noting that setting recommended age minimums is a “consensus-based” guideline before WPATH ultimately removed them from the draft.
One internal email pointed to the lack of evidence for their final published suggestions: “Now that we have reviewed the evidence, we are painfully aware of the gaps in the literature and the kinds of research that are needed to support our recommendations.”
In addition to its failure to set minimum age recommendations, the FTC also accuses WPATH of misleading parents by referring to these services as lifesaving despite an absence of evidence that the medicine and surgeries reduce the risk of suicide.
The complaint alleges that WPATH presented these services “as the only alternative to a child’s death.” It points to examples of clinicians using this rhetoric, which includes providers asking a parent, “Would you rather have a live daughter or a dead son?” The complaint alleges that this false dichotomy induces the purchase of pediatric transition services.
It notes WPATH’s membership mostly consists of doctors who profit from the services. It asks the federal court to impose civil penalties on WPATH and to order compliance with consumer protection laws.
“When an organization provides guidance designed to mislead families about the risks, benefits, or medical consensus behind a treatment, it undermines trust in those responsible for providing medical care,” FTC Commissioner Mark R. Meador said in a statement.
“Our action today is a straightforward application of the law to ensure that families receive accurate, evidence-based information as they seek to make some of the most important healthcare decisions for their children,” he said.
In response to the lawsuit, WPATH issued a statement calling the complaint “baseless” and saying the FTC “is not a medical provider and has no place interfering with the process of individualized medical decision-making.”
“The FTC also does not have any jurisdiction over WPATH and its noncommercial speech. The state claims have similar factual and legal flaws,” it added.
WPATH accused the FTC of “pure retaliation” to wage a “targeted campaign to undermine gender-affirming care by attacking the First Amendment rights and the independence of professional medical organizations.”
Concerns of bishops
In October 2025, the U.S. Conference of Catholic Bishops submitted a public comment urging the FTC to investigate “false or unsupported claims” in advertisements for pediatric gender transition services.
The bishops expressed concern that parents were not informed on risks and were being told the services are “lifesaving.” The statement also commented on the spiritual dimension, warning against a “rejection of our God-given bodies.”
Joseph Meaney, senior ethicist at the National Catholic Bioethics Center (NCBC), told EWTN News that WPATH operates as “more of a pro-transgender activist organization than an objective healthcare association.”
Father Tadeusz Pacholczyk, a neuroscientist and senior ethicist at NCBC, warned that “when a group of scientists ventures to offer statements about values or ethics, the general public makes the broader assumption that they are offering an ‘objective’ or ‘scientifically informed’ viewpoint when in fact it may be little more than raw advocacy masquerading as scientific truth.”
“Science itself lacks qualifications to fully address and answer some of the most important ethical questions of our day, especially those related to the dignity of the human person,” he said. “Even though scientists are sometimes treated as if they are a new class of ‘elite high priests’ in our society, they remain just as human as the rest of us and just as subject to the siren calls of various ideologies and misguided viewpoints.”
