Author: Catholic News Agency

Isabel Vaughan-Spruce / ADF UK

Denver, Colo., Feb 3, 2023 / 15:45 pm (CNA).

Authorities in the U.K. have dropped charges against a woman arrested for silent prayer in a “buffer zone” that bans pro-life advocacy outside an English abortion clinic.

However, Isabel Vaughan-Spruce says the charges still could be revived, leaving her in an ambitious legal situation.

“It can’t be right that I was arrested and made a criminal, only for praying in my head on a public street,” Vaughan-Spruce said in a Feb. 3 statement.

“So-called ‘buffer zone legislation’ will result in so many more people like me, doing good and legal activities like offering charitable support to women in crisis pregnancies, or simply praying in their heads, being treated like criminals and even facing court,” she added.

Vaughan-Spruce was arrested Dec. 6, 2022, in Birmingham, England, outside an abortion facility that was closed at the time. 

Video footage of her arrest shows an officer asking her if she was praying, to which she answers: “I might be praying in my head.” You can watch the exchange in the video below.

She was charged Dec. 15 with four counts of breaking Birmingham’s Public Space Protection Order around the abortion facility. The order is intended to stop antisocial behavior. The terms of the order include prayer under “protest,” which is banned within the “buffer zone” around the clinic. For standing still and praying silently inside a buffer zone, she was accused of “protesting and engaging in an act that is intimidating to service users.”

Vaughan-Spruce is the director of March for Life UK. 

The Crown Prosecution Service dropped the charges in late January and Vaughan-Spruce did not have to appear in court, as previously scheduled. However, she can still be prosecuted if the charge is reinstated.

Her case has the support of ADF UK, a religious freedom legal group.

Jeremiah Igunnubole, legal counsel for ADF UK, said in a Feb. 1 statement that Vaughan-Spruce faces “significant legal uncertainty.” She aims to “obtain legal clarity on what, if any, liability she may incur in the future based on the charges laid against her.”

Vaughan-Spruce said she will pursue a verdict in court to clarify her legal situation.

“It’s important to me that I can continue my vital work in supporting women who’d like to avoid abortion if they only had some help,” she said. “In order to do so, it’s vital that I have clarity as to my legal status. Many of us need an answer as to whether it’s still lawful to pray silently in our own heads.”

“Isabel is right to request proper clarity as to the lawfulness of our actions,” Igunnubole said.

“It’s one thing for the authorities to humiliatingly search and arrest an individual simply for their thoughts,” the attorney said. 

“It’s quite another to initially deem those thoughts to be sufficient evidence to justify charges, then discontinue those charges due to ‘insufficient evidence,’ and then to warn that further evidence relating to the already unclear charges may soon be forthcoming so as to restart the entire grueling process from the beginning,” he said.

“This is a clear instance of the process becoming the punishment, creating a chilling effect on free expression and freedom of thought, conscience, and belief,” the attorney added.

Several localities in England have implemented strict buffer zones, which some critics characterize as censorship zones. On the national level, the U.K. Parliament is expected to pass legislation to create buffer zones around abortion clinics. The House of Lords approved the proposed legislation, called Amendment 45, in a voice vote on Jan. 30.

Amendment 45, sponsored by Conservative peer Baroness Sugg of Coldharbour, would make it a crime to engage in activity that seeks to “influence” women who are seeking abortions or “any person’s decision to access, provide, or facilitate the provision of abortion services.”

It criminalizes “harassment, alarm, or distress to any person in connection with a decision to access, provide, or facilitate the provision of abortion services” within 150 meters, about 500 feet, of an abortion clinic.

Those convicted of violating the law could face an unlimited fine, the Society for the Protection of Unborn Children reported. 

The House of Lords rejected an amendment to investigate whether exclusion zones are justified and their possible denial of rights of association, conscience, freedom of expression, and freedom of religion. Amendment 54 replaces similar legislation in the House of Commons, which is expected to ratify the amendment.

Alithea Williams, public policy manager for the Society for the Protection of Unborn Children, lamented the passage of the bill.

“This is a black day for democracy and basic civil liberties,” she said Jan. 30. “Ordinary, peaceful citizens will now be branded criminals and subject to crippling financial penalties for the simple act of praying in public, and offering help to women in need.”

“Parliament has literally just criminalized compassion,” Williams said. “This is not just an outrageous assault on civil liberties, it removes a real lifeline for women. Many children are alive today because their mother received help and support from a compassionate pro-life person outside a clinic. Many women feel like they have to choose to have an abortion, and pro-life vigils give them options. Now their choices have been taken away.”

Williams cited Vaughan-Williams’ arrest and the arrest of Adam Smith-Connor, who faces fines after he prayed outside of an abortion clinic for his son who died in an abortion.

“Thoughtcrime is now very real in the U.K. It is very disappointing that peers ignored these warnings and voted for this extreme and cruel legislation,” Williams said.

Father Georges Lemaitre. / Credit: VRT/YouTube

CNA Newsroom, Feb 1, 2023 / 14:00 pm (CNA).

A Belgian television station has rediscovered a 20-minute video in which Father Georges Lemaitre, considered the father of the Big Bang theory, explains what the origin of the universe may have been like.

Lemaitre was a Belgian astrophysicist known for being the first academic to propose the theory of the expansion of the universe from a massive explosion of what he called a “primordial atom” or “cosmic egg.”

Until now, only photographs of Lemaitre were preserved, the most popular being the one where he appears alongside Albert Einstein.

However, the VRT television station recently found a video in which the father of the Big Bang explains his theory.

Kathleen Bertrem of VRT’s archives mentioned in late December 2022 that finding this historic material was like “looking for a needle in a haystack” due to the company misclassifying its extensive files.

Nevertheless, the television channel found among its archives the tape of an interview in French that producer Jerome Verhaeghe conducted with Lemaitre on Feb. 14, 1964, and broadcast then.

Lemaitre explains the origin of the universe

Lemaitre points out in the interview that the expansion of the universe was not accepted at first because it made the idea of a creation necessary.

In the video, the astrophysicist explains that “before the theory of the expansion of the universe, some 40 years ago [in the 1920s], we expected the universe to be static, because nothing changes.”

“It was an idea that, a priori, basically applied to the entire universe,” the priest notes.

However, discovering expansion made the idea of a static universe “out of the question.”

The priest and astrophysicist also says that this led him to propose the Big Bang theory, describing it as the “primordial atom.”

“There is a very different beginning to the state of today’s universe, a beginning of multiplicity that can be described, as far as we can describe it, in the form of the disintegration of all matter in the form of atoms,” he states.

This expansion leads us to have “a universe, an expanding space full of plasma, with very energetic rays that go in all directions.”

Lemaitre called these rays “primeval fireworks,” which have been preserved in space “giving us a testimony of the first ages of the world.”

The Belgian priest emphasized that he tries to present his theory in scientific terms and that he has no interest in having his position thought to be a profession of his religious convictions.

The full video in French of the interview with Lemaitre can be seen on the VRT YouTube channel.

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

Jean Vanier at a Templeton Prize press conference in London March 11, 2015. / Justin Tallis/AFP via Getty Images

CNA Newsroom, Feb 1, 2023 / 07:35 am (CNA).

A new independent report commissioned by L’Arche International and released on its website Jan. 30 has shed light on the magnitude of psychological and sexual abuse committed by its famous founder, Jean Vanier, who died in 2019.

Founded in the French commune of Trosly-Breuil in 1964, L’Arche is an international federation gathering networks of community where people with and without intellectual disabilities live and work together. The initiative has inspired thousands of faithful around the world, allowing it to expand to 38 countries on five continents through 150 different communities. The shockwaves caused by the revelations about its founder were all the greater because he was often regarded as a saint.

While a previous report issued in February 2020 revealed Vanier’s sexual misconduct with six women in the context of providing spiritual direction to them, this new investigation found that between 1952 and 2019, at least 25 women — all of them adults without disabilities, single, married, or consecrated — experienced “at some point of their relationship with Vanier a situation implying a sexual act or intimate gesture.” 

The more than 900-page report, the result of a two-year investigation, also looks into the actions of Father Thomas Philippe, a Catholic priest who died in 1993 and whom Jean Vanier considered his spiritual mentor. Philippe was also the subject of a parallel investigation by the Dominican order, which will be published Wednesday.

Stephan Posner and Stacy Cates Carney, leaders of L’Arche International, wrote in a letter to the federation’s members that they were “appalled” by the report’s findings. The leaders wrote that “we once again condemn, without reservation, the actions of Jean Vanier and Thomas Philippe which are in total contradiction with the elementary rules of respect and integrity of persons, and contrary to the fundamental principles of our communities.”

Composed of six researchers from different backgrounds, the independent commission sought to understand the context and sectarian mechanisms that enabled Vanier, as a great spiritual figure, to use his power to take advantage of young women. His relationships with those women, according to a synthesis provided by L’Arche, “all fit into a continuum of confusion, control, and abuse.”

The report stated that “while some people described themselves as ‘victims’ or ‘survivors’ of an abusive relationship, a few described themselves rather as consenting partners in a transgressive relationship … justified by mystical-sexual beliefs inherited from Philippe.”

Investigators also looked into Vanier’s complicity in Philippe’s actions, covering up his spiritual and sexual abuses for decades, despite the Vatican’s canonical sanctions against the religious and his brother, Marie-Dominique Philippe, who was also a Dominican, as early as the 1950s.

Among the most shocking revelations of the report is the fact that the foundation of L’Arche had as its primary objective to serve as a “screen” against Rome’s sanctions against Philippe and to continue the work he had been developing through his spiritual center L’Eau Vive, which the commission described as a sect.

The researchers, however, concluded that “L’Arche as a project and as an organization has nothing to do with a sect, and that while the original sectarian nucleus did form a microsystem at the heart of L’Arche, in the light of the facts of abuse identified by the commission, it did not seem to have developed beyond the [French] mother house in Trosly-Breuil.”

Contacted by CNA, Father Christian Mahéas, chaplain of L’Arche in France for 16 years until 2020, expressed his deep pain and dismay at reading the new report and the details of the abuses committed by Vanier.

Mahéas, whose priestly vocation flourished through his mission at the service of L’Arche and its members with intellectual disabilities, accompanied Vanier the last five months of his earthly life and was beside him when he died.

“I find it very disturbing that a man as seemingly free as Jean Vanier could have remained under the influence of Father Thomas Philippe for so many years without standing up to him,” he told CNA. He said that Vanier had been under Philippe’s thumb since he was 20 years old and that Philippe had shaped Vanier’s entire spiritual development.

According to Mahéas, the aura of holiness that surrounded Vanier, and Philippe before him, was likely to aggravate the sectarian aberrations in which he engaged.

“This warns us against the all-too-common temptation to canonize people during their lifetime by putting them on a pedestal,” he said, also underlining the extreme prudence that spiritual guides must show toward their flock, always taking care to respect the inner freedom of each person.

“There is a path, a work of purification and conversation to live in the Church and this is all part of it. It is a matter of continuing our mission in this sense without losing sight of the innumerable fruits borne by L’Arche in its service to the least of this world, and which are to be dissociated from its founder,” Mahéas continued, expressing his appreciation for the strong support the federation continues to receive from Christians around the world.

“It would be a great shame if people who need to be welcomed by L’Arche were to suffer the double punishment of being rejected by society in principle, and now rejected a second time because of this case which concerns its founder only. What a tragedy that would be!”

In their official communique that accompanied the release of the report, the federations’ leaders also announced that a new audit will be undertaken in 2023 in all the communities of L’Arche and that from then on audits will be scheduled every three years to protect its members against all types of abuse in the future.

Logos of WYD Lisbon 2023 and the 2030 Agenda. / Credit; WYD and U.N.

CNA Newsroom, Jan 31, 2023 / 15:11 pm (CNA).

The bishop of Orihuela-Alicante in Spain, José Ignacio Munilla, called the reference to the United Nations’ Agenda 2030 on the World Youth Day (WYD) website “unnecessary.” However, once the reference was later qualified to read “following the guidelines of the Holy See,” he said he considered not going to WYD in Lisbon — as some have said they would — to be a mistake, because it would cause a “wound in communion.”

In the Jan. 30 edition of the “Sixth Continent” program on Radio María Spain, Munilla responded to the “very many” questions that have been addressed to him regarding the inclusion of references to Agenda 2030 on the website for World Youth Day in Lisbon.

The 2030 Agenda for Sustainable Development is “the most comprehensive blueprint to date for eliminating extreme poverty, reducing inequality, and protecting the planet,” according to the United Nations website.

There is a section on sustainability on the WYD website that includes a commitment letter, which says: “Our mission is to build WYD Lisbon 2023 taking into account the sustainability goals embraced throughout the world, the Laudato Si' goals presented by the Vatican and the United Nations’ Agenda 2030.”

Underneath the letter could be seen the logos of the Agenda 2030 Sustainable Development Goals proposed by the U.N.

Munilla explained that “since there were many complaints, the reference was later qualified. The logos have been removed and the qualification was made that we adhere to Agenda 2030 ‘as it is interpreted according to the Catholic Church.’”

What this qualification literally means is “following the guidelines of the Holy See,” an expression associated with a note signed in 2016 by Archbishop Bernardito Auza, at the time the apostolic nuncio and permanent observer of the Holy See to the United Nations.

Auza’s note makes precisions and clarifications that go further into the value and meaning that the Holy See attaches to Agenda 2030, both regarding its objectives and in the clarification of essential concepts and the methods of application of the proposed goals.

These concepts are mainly those referring to man, his nature and dignity, sexuality, the right to life, the family, and the importance of the foundations of international law in the interpretation and implementation of Agenda 2030 in such relevant issues such as gender, the idea of empowerment, and the so-called right to sexual and reproductive health.

A ‘fair complaint’ in the face of a ‘mistake’

The Spanish prelate acknowledged that the reference to Agenda 2030, a document not signed by the Holy See because it has a voice but not a vote in the United Nations, “has created controversy.”

“What is the WYD page doing making that reference? What need was there to have to make that reference?" asked Munilla, who said that the complaint “is fair” because citing Agenda 2030 “is a mistake.”

“The fact that it has gone away little by little — now I remove the logos, now I say that ‘according to the Catholic Church’ — it’s a kind of rectification without completely rectifying, which makes it clear that a mistake has been made,” the prelate pointed out.

A wound in the communion of the Church

The bishop of Orihuela-Alicante also responded to the question about whether, in view of the confusion that has been caused, it is opportune to go to the youth event with the pope in Lisbon next summer in Europe.

For Munilla “it’s a mistake that there are Catholic movements and schools that have decided not to attend WYD in Lisbon for the mere fact that this inclusion has been made.”

The bishop believes that “they are depriving themselves of a very great good” and, furthermore, “non-attendance creates a wound in the communion of the Church, of youth ministry.”

The prelate considers that the qualification that WYD’s support of Agenda 2030 is “following the guidelines of the Holy See” that has been added onto the controversial letter of commitment “substantially saves some face, although they don’t finish explaining why it’s not eliminated, period.”

“It’s an error to have put that mention on the webpage but it’s also an error to announce that it’s not going away. It’s too bad that this happens and that such a thing is cause for perplexity,” he said.

A qualified but unnecessary statement

At the end of his commentary, Munilla made reference to the conference given by the apostolic nuncio in Spain, Archbishop Bernardito Auza, last Friday at Abat Oliba CEU University in Barcelona in which he explained the position of the Holy See regarding Agenda 2030 from its genesis to its application.

Munilla stressed what Auza said regarding the policy on donations for Agenda 2030, noting that “the most sensitive thing is that when it comes to implementing it, the one who donates determines what program it goes to.”

Thus “a direct link is established between the approval of aid and the adoption of ideologies.” So for example, for some donor nations in order to receive aid for the relief of hunger, the implementation of contraceptive policies is required.

For the prelate, it’s a “poisoned model” that implies “a risk of paternalism that ultimately ends up being an ideological instrument.”

Munilla also emphasized the risk of “declarationist nominalism” expressed by Pope Francis in the U.N. General Assembly, which means that in Agenda 2030 “there are super beautiful words that are utopian.”

To sum up the controversial reference to Agenda 2030 on the website of the World Youth Day in Lisbon, the bishop of Orihuela-Alicante said that “a statement has been rectified that, in its literal meaning by introducing this qualification, it can no longer be said to be wrong. But, obviously, it’s unnecessary.”

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

St. John Bosco. / Credit: Public Domain

CNA Newsroom, Jan 31, 2023 / 14:25 pm (CNA).

History notes how much the Freemasons hated St. John Bosco, the founder of the Salesians — whose feast the Church celebrates on Jan. 31 — but less known are their attempts to kill him.

The two assassination attempts ordered by Freemasons against Don Bosco were recounted in the June 1, 1980, issue of the Salesian Bulletin, the official publication of the Salesian Family.

The title of the article was “Purpose: To get rid of our Don Bosco,” published close to 100 years after those attempts by the Freemasons to kill the saint.

The story can also be found in “The Biographical Memoirs of Don Bosco.”

According to the account, a former student of Don Bosco named Alessandro Dasso showed up at the gatehouse in late June 1880 asking to speak to the priest.

“His eyes were full of anguish,” the bulletin related. “Don Bosco received him with his usual kindness,” but faced with the “growing agitation” of the young man, the founder of the Salesian Family asked him: “What do you want from me? Speak! You know that Don Bosco loves you.”

At these words, Dasso “fell to his knees, burst into tears and sobs,” and revealed the truth.

“The young man himself belonged to Freemasonry; the sect had sentenced Don Bosco to death; 12 men had been drawn; 12 individuals had to succeed with that order, to carry out the sentence,” the Salesian Bulletin recounted.

Dasso told Don Bosco that “it was up to me to be the first, just me! And this is why I came! I will never do it. I will draw down upon myself the revenge of the others; revealing the secret is my death, I know I’m done for. But killing Don Bosco, never!”

After confessing what his mission was, the young man threw the weapon he was hiding on the floor.

Despite Don Bosco’s attempts to console him, the young man quickly left the house. On June 23, Dasso tried to commit suicide by throwing himself into the Po River but was rescued in time by policemen.

Some time later, Don Bosco helped him escape from Italy and he lived in hiding “until the end of his days,” the Salesian publication stated.

Months later, in December 1880, another “young man of about 25 years of age visited Don Bosco.”

The “sinister” gleam in the young man’s eyes caused the holy priest to have “very little trust.”

The young man, the Salesian Bulletin related, expressed himself as “a high and mighty man.” As he spoke, “a small six-shooter slipped out of his pocket onto the sofa.”

“Don Bosco, without him noticing, deftly placed his hand on it and slowly put it in his pocket.”

The young man tried to find the gun in his own pocket to no avail and looked astonished.

Don Bosco, very calm, asked him: “What are you looking for, sir?” The confused young man replied: “I had something here in my pocket ... who knows how... But where did it go?”

“Don Bosco, moving quickly toward the door and putting his left hand on the handle in order to get ready to open it, pointed the gun at him and, without getting angry, said: ‘This is the tool you were looking for, isn’t it?  At the sight of this, the scoundrel was stunned.” And he “tried to grab his revolver. But Don Bosco told him forcefully: ‘Go on, get out of here right away! And may God have mercy on you!’

“Then he opened the door and asked some of those who were in the anteroom to accompany the man to the gatehouse. The assassin hesitated, but Don Bosco told him: ‘Get out and don’t come back!’” And the young man who wanted to end the priest’s life had to leave along with other companions who were waiting for him outside in a carriage.

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

Materials from the Synodal Final Assembly in Spain. / Credit: Spanish Episcopal Conference

CNA Newsroom, Jan 31, 2023 / 11:30 am (CNA).

The Spanish bishops consider “synodality to be advancing in our Church” although they report low participation, especially among young people, to whom the Church must learn to listen and modulate the way of communicating the Gospel, they say.

The Spanish Bishops’ Conference has presented the Synthesis for the European Continental Stage of the Synod on Synodality, which will be used in preparing the final document to be taken to the Continental Assembly.

The text notes that the diocesan work at this stage “has been short and  participation less” than the previous phase. This is especially true of young people, both “in the synodal process” and “in the life of the Church.”

Despite this and the fact that attitudes of “skepticism, fear, and even rejection” are identified, the bishops’ conference affirms that “synodality is advancing in our Church that is on pilgrimage in Spain.”

The document is divided into three sections, compiling the so-called “intuitions,” the “tensions and divergences,” and the “priorities” for future analysis within the synod.

Regarding “intuitions,” the bishops identify “the positive evaluation of the experience of the journey undertaken up to now” although they admit that there are contrary or at least disinterested attitudes.

The bishops also stress that the synodal process is not “the solution to the problems that the Church has” but “a gift of the Holy Spirit” that requires “continuous personal conversion.”

According to the prelates, the ecclesial consultation “is helping to raise awareness of the common dignity of all the baptized” and to reinforce the idea of a “Church that reaches out in the context of secularization.”

In addition, there is a greater agreement “on the importance of ecumenism and interreligious dialogue,” the appreciation of popular religiosity, and “the fundamental role that family ministry should have.”

Tensions and divergences

The bishops note that “the same existing polarizations in society are found within the Church”: diversity-unity, tradition, and renewal or pyramidal or synodal organization.

Among the impediments to communion, participation, and co-responsibility, identified are “the resistance of the clergy and the passivity of the laity” as well as a strong “tension of clericalism that leads to confusing service with power.”

In addition, the “divergences” about the synod are expressed in the form of mistrust, skepticism, fear, disinterest, confusion, and obstruction.

The synthesis identifies “the difficulty and sometimes the rejection in encountering the diverse, the different.” Specifically mentioned are the poor, marginalized, and people with disabilities or with “various family or affective situations.” 

“The scandal of sexual abuse also produces tension,” and the prelates noted the repeated mention of “the scarce participation of young people in the synodal process and in the life of the Church.”

Faced with this issue, the bishops feel challenged “to learn to listen to them” and to change the way of communicating the Gospel, “which must be creative, understandable, inclusive, and generate intergenerational dialogue.”

The summary document also includes the call for greater liturgical formation and the call to “show the relationship between the liturgy and life” through “a renewal of forms and language.”

Synodal priorities

Finally, the synthesis prepared by the Spanish bishops raises several “specific priorities that must be the object of further discernment in the Synodal Assembly.”

The first is “promoting welcoming in our communities, particularly of those who feel excluded due to their origin, their affective situation, sexual orientation, or other reasons.”

Second is the call to “promote the real and effective co-responsibility of the people of God, overcoming clericalism, which impoverishes our being and mission.”

Recognizing definitively “the role of women in the Church and promoting their full participation and in conditions of equality, at all levels of ecclesial life” constitutes the third priority.

In addition, the bishops point to the integration and participation of young people, making formation more dynamic, promoting “dialogue with the world and culture, with other religious denominations and with nonbelievers.”

Finally, they point out the need to “attend to the liturgy through formation and a greater comprehensibility of its rites and contents.”

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.