We Are Our Mother of Perpetual Help Parish

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

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

On Wednesday, Oct. 15, Uruguay’s Senate passed the Death with Dignity bill, which opens the door to euthanasia in the country.

Following a favorable vote by 20 senators (out of 31 present), the bill, which had previously been approved in August by Uruguay’s lower house, will go to the office of President Yamandú Orsi, a member of the Broad Front, the political coalition that promoted the legislative initiative.

Orsi can sign the bill into law or veto it, either entirely or partially. 

The measure approved by the Senate would allow any person over the age of 18 in Uruguay who “suffers from one or more chronic, incurable, and irreversible pathologies or health conditions that seriously impair their quality of life, causing unbearable suffering” to have access to euthanasia.

With this outcome, Uruguay would become the first country in South America to legalize euthanasia through a legislative process. Countries such as Colombia and Ecuador have opened the door to this practice through judicial mechanisms.

Bishops lament law that promotes ‘culture of death’

In a statement released after the Senate vote, the Uruguayan Bishops’ Conference said that “this law promotes the ‘culture of death.’”

“In a country with a high suicide rate, with serious difficulties in addressing the issue of mental health, this law goes against the value and dignity of human life and puts us on a risky path of normalizing the search for death as a solution to life situations that can be addressed in other ways,” the Uruguayan bishops pointed out.

Reiterating a message released in June of this year, the bishops asserted that “every human life appears before us as something unique, unrepeatable, and irreplaceable; its value is independent of health status, ethnicity, sex, culture, socioeconomic status, or any other circumstance.”

“Dying with dignity means dying without pain or other poorly controlled symptoms; dying in one’s natural time, without life being unnecessarily shortened or prolonged; dying surrounded by the love of family and friends; dying with the opportunity to have been adequately informed, choosing, if possible, the place (hospital or home) and participating in all important decisions that affect one; dying with the spiritual support one needs,” they emphasized.

The prelates said that “as the Church on pilgrimage in Uruguay, we want to continue working to protect life and its dignity, as is also recognized by our Constitution and the several international treaties our country has signed.”

“We are convinced that sharing our moments of greatest human weakness can become a great opportunity to discover together the transcendent and profound meaning of our lives,” the bishops noted.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Teresa Lai greets Pope Leo XIV after the general audience in St. Peter’s Square at the Vatican on Wednesday, Oct. 15, 2025. / Credit: Vatican Media

CNA Staff, Oct 16, 2025 / 12:48 pm (CNA).

The wife and daughter of imprisoned democracy activist and Catholic Jimmy Lai met Pope Leo XIV in Rome on Oct. 15, greeting the Holy Father ahead of the expected verdict in Lai’s yearslong trial in Hong Kong.

Teresa and Claire Lai spoke to Leo after the general audience on Wednesday, appearing in the formal black attire traditionally worn by women greeting the pope.

The 77-year-old Lai has been imprisoned in Hong Kong for years on what advocates have argued are political charges including fraud and participation in unauthorized protests.

A longtime free speech activist and human rights advocate, Lai — who converted to Catholicism in 1997 and who has spoken publicly about his faith on numerous occasions — was first arrested just over five years ago, in August 2020, on charges related to Hong Kong’s then-new national security law.

The former media mogul’s national security trial commenced in December 2023. Closing arguments in the trial occurred in August, but Lai’s son Sebastian said earlier this year that Lai was “not going to get sentenced until either [the] end of this year or the start of next year.”

Lai’s imprisonment has drawn criticism and rebuke from advocates around the world, including U.S. President Donald Trump, who earlier this year vowed to do “everything [he] can” to “save” the activist.

“[Lai’s] name has already entered the circle of things that we’re talking about,” Trump said in August.

Lai has also been the recipient of numerous accolades and awards since his imprisonment. In April the Lynde and Harry Bradley Foundation announced that he would be an honorary recipient of a 2025 Bradley Prize for being an “inspiration to all who value freedom.”

On Oct. 14, meanwhile, the International Press Institute named Lai a recipient of its 2025 World Press Freedom Hero award.

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

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

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

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

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

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

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

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

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

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

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

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

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

The mayor said the city will appeal.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bishop Luis Manuel Alí Herrera, the secretary of the Pontifical Commission for the Protection of Minors, addresses media during a press conference releasing the commission’s second annual report on Thursday, Oct. 16, 2025, in Rome. / Credit: Daniel Ibáñez/CNA

Vatican City, Oct 16, 2025 / 11:18 am (CNA).

The Vatican’s Pontifical Commission for the Protection of Minors on Thursday released its second annual report on the Church’s safeguarding policies and procedures, urging heightened awareness of abuse and the need to offer reparations to victims.

The second annual report launched by the commission, instituted by Pope Francis in 2014 for the protection of minors and vulnerable adults, promotes “conversional justice” — founded on the pillars of truth, justice, reparations, and institutional reforms — to be adopted by the Church across the globe and at all levels of governance.

Archbishop Thibault Verny of Chambéry, who was appointed by Pope Leo XIV in July to head the commission, spoke of the report’s efforts to emphasize the significance of “walking alongside victims and survivors” and including their voices in promoting positive change and institutional reform within the Church. 

“We have acquired the profound conviction that the road leading to a culture of protection is not simply for victims and survivors but with them,” Chambéry said at an Oct. 16 press conference. 

“This path of conversion requires that we be reached by what we hear,” he said.

The 200-page report provides a snapshot of safeguarding challenges and recommendations in 18 episcopal conferences, mainly in Africa and Europe, and the positive trends and challenges on a regional level in Africa, the Americas, Asia/Oceania, and Europe.

It also offers a review of the safeguarding policies, challenges, and recommendations of two religious institutions, the Missionary Sisters of Our Lady of Africa and the Brothers of Christian Instruction of St. Gabriel.

Data for the report was collected from focus group consultations with 40 abuse survivors from Africa, the Americas, Asia/Oceania, and Europe, the commission’s Memorare Initiative centers in Global South countries, and questionnaires distributed to episcopal conferences and religious congregations.

Information was also gathered from consultations with apostolic nuncios and bishops during ad limina visits and data published by external organizations, including U.N. agencies.

In order to make reparations to abuse victims and their families, the report outlines six key recommendations for Church institutions to form the basis of their “operational vademecum,” including welcoming, listening, and caring for survivors; public and private communications and apologies; and spiritual and psychotherapeutic support.

The report also urges financial support, institutional and disciplinary reforms, and safeguarding initiatives across the ecclesial community.

The second annual report released by the pontifical commission also includes a brief section outlining the role and activities of the Roman Curia in supporting local Churches’ safeguarding activities, in line with Pope Francis’ “all-of-government” approach to promote an “ongoing conversion toward a culture of safeguarding.”   

According to Maud de Boer-Buquicchio, a jurist and member of the Pontifical Commission for the Protection of Minors since 2022, the annual report is a handbook that can be used within the Church to address the “global data gap” on sexual violence and abuse against children.

Noting the “alarming” gap in numerical abuse report data worldwide and further improvements for the commission’s future work, Boer-Buquicchio said the report emphasizes the significance of “listening” in the Church’s safeguarding ministries.

“I want to highlight one of the most consistent points that emerged: Victims/survivors want to feel heard and validated in their experiences,” she said at the Thursday press conference.

“Amidst these positive developments in our methodology, we recommit ourselves to continuous improvement, knowing that we still fall short of a fully mature reporting instrument,” she added.

Pope Leo XIV greets pilgrims at his general audience in St. Peter’s Square at the Vatican on Wednesday, Oct. 8, 2025. / Credit: Daniel Ibáñez/CNA

ACI Prensa Staff, Oct 16, 2025 / 10:48 am (CNA).

Pope Leo XIV invited Indigenous groups to forgive as he recognized both “the light and the wounds” in the history of the evangelization of their peoples.

“The long history of evangelization that our Indigenous peoples have known, as the bishops of Latin America and the Caribbean have so often taught, is laden with light and shadows,” the pontiff said in an Oct. 16 message sent to the Networks of Indigenous Peoples and the Network of Indian Theology Theologians.

Leo invited members of the network to “forgive our brothers and sisters from the heart, to reconcile ourselves with our own history, and to thank God for his mercy toward us.”

He also encouraged them to recognize “both the light and the wounds of our past,” to understand “that we can only be a people if we truly abandon ourselves to the power of God, to his action in us.”

“It is from this truth,” he added, “that we must reread our history and our reality, to face the future with the hope to which the holy year calls us, despite the hardships and tribulations.”

Leo XIV explained that, through dialogue and encounter, “we learn from different ways of seeing the world, we value what is unique and original to each culture, and together we discover the abundant life that Christ offers to all peoples.” 

“This new life is given to us precisely because we share the fragility of the human condition marked by original sin, and because we have been reached by the grace of Christ,” he affirmed. 

He recalled that the Lord is the origin and goal of the universe as well as “the primary source of all that is good, including our peoples.” This, he emphasized, “is the goal of our hope; it is not only for some but for all, even those once considered enemies, the great occupying powers.”

Jubilee of Hope 

In his message, the pontiff also emphasized the universality of the Church, “which welcomes, engages in dialogue with, and is enriched by the diversity of peoples,” particularly Indigenous peoples, “whose history, spirituality, and hope constitute an irreplaceable voice within ecclesial communion.” 

The pope invited the network to experience the Jubilee of Hope as “a moment of living and personal encounter with the Lord” as well as an occasion for “reconciliation, grateful memory, and shared hope, more than a mere external celebration.”

Passing through the Holy Door of St. Peter’s Basilica, he explained, means entering, through faith, “into the very source of divine love, the open side of the Crucified One,” which makes us a “people of brothers.”

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

In interviews with ACI Africa, CNA’s news partner in Africa, Nigerian Catholic Church leaders shared their views on Christian persecution in the West African nation, expressing varied opinions on U.S. proposed legislation to change Nigeria's designation to a country of particular concern (CPC). / Credit: ACI Africa

ACI Africa, Oct 16, 2025 / 10:18 am (CNA).

Catholic leaders in Nigeria have weighed in on a recent call by the U.S. Commission on International Religious Freedom (USCIRF) for the Trump administration to redesignate Nigeria as a country of particular concern (CPC) over alleged Christian persecution.

Sen. Ted Cruz, R-Texas, introduced legislation in September that would require the Trump administration to adopt the CPC designation in addition to imposing targeted sanctions against Nigerian government officials who facilitate or permit jihadist attacks against Christians and other religious minorities.

In interviews with ACI Africa, CNA’s news partner in Africa, on Oct. 14, Nigerian Catholic Church leaders shared their views on the Christian persecution in the west African nation, expressing varied opinions on the U.S. proposed legislation.

The curate of Holy Rosary Catholic Church in Nigeria’s Archdiocese of Abuja, Father Maximilian Okpong Peter, supported Cruz’s concern, describing it as “a reflection of Nigeria’s reality.”

“Persecution in Nigeria cannot be viewed in isolation. It is tied to deep sociopolitical divisions and bad governance. If people were well-educated and engaged, they would seek unity instead of division,” Okpong said. 

He added: “Those who are persecuted must have faith and hope. It is not about who is right or wrong but about what the Lord Jesus has instructed us — to be one, to be unified, and to express our unity through love for one another.” 

Okpong warned that religion is often exploited as a tool of division because it touches people’s deepest emotions. 

“People use religion as a basis for violence because it is the easiest way to divide people. But for us Christians, even as we struggle, we must believe that God is one. The only thing that binds us together is love,” Okpong said. 

The priest called on authorities in Nigeria to prioritize human life and dignity over politics and culture, urging the government to demonstrate “a sincere commitment to justice and equal protection.”

ACI Africa also spoke on Oct. 14 to the national director of the Pontifical Mission Societies Nigeria, Father Solomon Patrick Zaku, who said Cruz’s statement reflects a complex reality that requires honest national introspection.

“The insecurity in Nigeria affects all Christians, Muslims, and traditional believers. But it is true that Christians have suffered in unique ways,” Zaku said. He explained that the nature of persecution varies from one region to another.

“In some places in Nigeria, Christians find it difficult to get land to build churches, even with their own money. In other places, they struggle to gain employment because they are Christians,” he said. “There are also places where Christians cannot freely practice their religion due to fear of persecution.”

When asked about the accuracy of Cruz’s claim that over 52,000 Christians have been killed, Zaku noted that while the figures might not be up to date, they reflect years of widespread violence. 

“I’m not sure from which time to which time he started his research, but we know that since the Boko Haram insurgency began about 15 or 16 years ago, many people — both Christians and Muslims — have been killed. At the beginning, most of the affected communities were Christian-populated areas,” he said.

The priest acknowledged that the situation has somewhat improved in recent years, saying: “Today, we can say there is improvement. People are still being killed, but not like before. His statement would have made more sense if it had come earlier, when persecution was really taking place. Though there are still cases of insecurity in different parts of the country, we can say the situation has improved to some extent.”

Nigerian civil engineer and filmmaker Leo Okwesi agreed that the U.S. senator’s call is a wake-up call for Nigeria’s leaders.

“Ordinarily, as a Nigerian, one would say, what’s the meaning of that? But the reality is that we can’t handle our security risks in this country,” Okwesi said. “Government is supposed to protect lives and citizens. That’s part of their duty.”

He added: “I think we should be listed even more than once. Maybe when that listing begins to affect government officials’ ability to travel abroad, they will start to rethink. Right now, everyone in power does what is good in his own sight. They need a check, and I think this is a check.”

Okwesi called for decisive international pressure, saying: “Heads must roll for things to get better. If my generation has lost it, then my children should have a better country.”

He continued: “The government should sit up, or the international community should impose sanctions, so that we will look inwards. Maybe when there’s a restriction to this mass exodus abroad, we’ll be forced to fix things here,” he told ACI Africa.

In a divergent opinion, the national director of mission and dialogue at the Catholic Secretariat of Nigeria, Father Lawrence Emehel, questioned the timing of Cruz’s latest proposal, saying “the situation today is not as widespread or as dangerous as it used to be.”

Emehel observed that the earlier removal of Nigeria from the CPC was wrong, especially when the killings were at their peak.

“Christians were actually persecuted and suffered grave injustices in some parts of the country. Removing Nigeria from the list at that time was wrong because that was when the killing of Christians was at its peak,” Emehel said.

“If this question had come eight or 10 years ago, I would have agreed. But now, things have changed. There are still pockets of violence, but not widespread persecution as it is being portrayed,” he noted.

Emehel, a priest in Nigeria’s Sokoto Diocese, cautioned against interpreting all violent attacks as religiously motivated, citing the recent killings in Yelewata, Benue state, and other parts of the Middle Belt as examples of “pure criminality” rather than faith-based aggression.

“Many of those involved are hired criminals with no religious agenda. We must be careful not to give these incidents a religious coloration because it makes resolution more difficult,” Emehel said.

He also faulted government efforts to address insecurity, saying authorities “speak like politicians” and fail to admit their shortcomings.

“The killings show that their efforts have failed. Nigerian lives no longer matter. People are now just statistics,” Emehel said.

This story was first published by ACI Africa, CNA’s news partner in Africa, and has been adapted by CNA.