Vatican City, Feb 15, 2020 / 11:03 am (CNA).- The next ordinary assembly of the synod of bishops is to be held in the fall of 2022, according to a press release from the Vatican on Saturday.
The theme has not yet been decided, but will be up to Pope F… […]
Washington D.C., Feb 15, 2020 / 06:00 am (CNA).- On Feb. 11, Cardinal Joseph Zen, emeritus bishop of Hong Kong met with Congressional leaders on Capitol Hill in Washington, D.C. After that meeting, the cardinal […]
Vatican City, Feb 15, 2020 / 05:24 am (CNA).- As the Holy See awaits the results of a scheduled financial inspection, Pope Francis spoke about ongoing financial reform and investigations at the opening of the judicial year of the Vatican City State&rsq… […]
Denver, Colo., Feb 15, 2020 / 04:00 am (CNA).- After the suicide of a Missouri priest last month, psychologists talked with CNA about the issues priests can face when they need help with caring for their mental heatlh.
Fr. Evan Harkins of Kansas City took his own life in late January, leaving parishioners and friends across the country mourning the beloved priest.
Shortly after Harkin’s death, Bishop Vann Johnston of Kansas City-St. Joseph said the priest had a “sunny” personality, but had begun to struggle with anxiety and his physical health.
The bishop said the priest’s decision to end his life might have been connected to his medication.
He said Harkins had developed serious stomach and gastrointestinal issues, which seemed to cause him anxiety.
“He was given a prescription drug to deal with the anxiety and was experiencing some of the extreme negative side effects of this drug including terrible nightmares, among other things,” Johnston explained.
Though the factors leading to his death are no doubt comlicated, the priest’s death has begun a discussion about the mental health needs of priests, and the stigmas that surround them.
Dr. Melinda Moore is a Licensed Psychologist and Assistant Professor in the Department of Psychology at Eastern Kentucky University and has studied Collaborative Assessment and Management of Suicidality (CAMS).
Moore told CNA that suicide prevention steps are incredibly important. She pointed to studies that show how a single individual’s suicide can have a devastating effect that ripples throughout the community.
“We’ve got 48,000 Americans who are dying by suicide every year. … [These are] Americans who are killing themselves and leaving entire families, networks, communities devastated by their deaths. We know that for every person who dies by suicide, there are 135 people exposed. Out of those 135, forty-eight people will be seriously impacted by the death.”
“What we know is these people who are impacted significantly, they have higher rates of depression, anxiety, suicidal ideation, and another study showed suicide attempt. So not only are these 40,000 Americans killing themselves every year, they’re leaving all this collateral damage that amounts to over 2 million people every year,” she said.
Suicide among priests, and pastors of other Christian denominations, occurs more commonly than expected, Moore said. However, she said religious leaders often face stigmas about seeking psychological help.
“Priests are no different from the rest of us. The difference is that priests and other clergy oftentimes are idealized and held to a standard where they feel like they can’t ask for help. They are the individuals that other people come to for help, and so they themselves feel like they can’t seek help.”
Moore said suicide is not always tied to mental illness. But she said people who commit suicide often encounter three feelings – not belonging, being a burden to others, and the sense that that could carry out lethal self-harm.
“They oftentimes feel like they’re a burden, and then they also sometimes feel like they no longer belong to a community that they once belonged to … It’s like they really feel like people would be better off if they weren’t alive, that they are a burden to their loved ones, ” Moore said.
“Lastly, there’s this thing called acquired capability to enact lethal self-harm. It’s sort of a fearlessness in the face of death. It actually takes a lot of courage to kill yourself,” she added.
Dr. Christina Lynch was director of psychological services at St. John Vianney Theological Seminary in Denver from 2007 until she retired about a month ago. Lynch is still a supervising psychologist for the seminary, and is an advisor for the Catholic Psychotherapy Association (CPA), which she previously served as president.
Lynch told CNA that stigmas among priests regarding psychology differ depending on several factors, like location, age, and community. She said counseling may be looked down upon by older generations, noting that millennials are more sympathetic to it.
Lynch also said a sense of shame about getting psychological help may worsen if the priest or seminarian does not view the therapy setting as confidential or safe.
Shame among priests about seeking help gets worse among priests if mental health care is not supported by the bishop or laity. Lynch applauded the decision of Bishop James Conley of Lincoln, who announced in December that he was taking a leave of absence to focus on mental health.
Lynch also said the laity have a unique opportunity to support priests, even through simple actions like inviting them over to dinner.
“If they don’t have support from their bishop, they feel shame or they don’t want to go to counseling. So the support they received from the bishop is really important. I’m sure you read the article by Bishop Conley. I’ve heard from so many priests since then that this just gave them courage.”
“The laity have a role to play with the parish priest. They need to be praying for them, be friends with them. A lot of times laity are afraid to be really friends with their priests … They need to be attentive to their priests and make sure they’re supporting them … The more support a priest is going to get from everybody instead of criticism, the better it is going to be for them.”
Dr. Cynthia Hunt, a Catholic psychologist, is a board advisor for the Catholic Medical Association and has also served as Chief of the Department of Psychiatry at the Community Hospital of the Monterey Peninsula.
Hunt said that stigmas about mental therapy are pervasive among clergy. She highlighted several reasons why priests might consider therapy a difficult process to access.
“There seems to be a shame surrounding the very human need for assistance in the mental health realm,” she said.
“Some difficulties which might bar priests from accessing therapy include their desire for more privacy (not wanting to sit in a waiting room), issues of shame, as noted above, as well as the desire to ‘work things out on their own’.”
“Priests may consider their depression or anxiety a ‘flaw’ in their character. They also may not recognize the severity of their symptoms or realize that there is treatment,” Hunt added.
Hunt said that anxiety and depression can be as common among priests as it is among the general population. She said hereditary traits may contribute to a priest’s emotional issues, and addictions, like alcohol abuse, can exacerbate the problems.
The psychologist highlighted the options that priests can take to address these concerns.
“Priests may obtain therapy from a variety of disciplines including Licensed Clinical Social Workers, Marriage Family Therapists, psychologists, psychiatrists, and other licensed professional counselors. The type of therapy can be tailored to the needs of the priest to include but not limited to psychodynamic Therapy, trauma-informed therapy, cognitive behavioral therapy, interpersonal therapy, and affirmation therapy,” she said.
While rural areas may face a lack of counselors, Hunt noted, there has been an increase in telemedicine, where priests can access therapy through video-platforms.
Hunt said psychological healing is best addressed through a holistic approach – a combination of biological, psychological, social and spiritual efforts. She said that while medication is not always necessary, it can be helpful, especially when coupled with counseling.
However, she added that some medications, like Selective Serotonin Reuptake Inhibitors (SSRIs), have an occasional side effect, and people may continue to have recurring anxiety and depression throughout their life.
“SSRIs improve many symptoms of anxiety and depression through their biochemical action on neurotransmitters such as serotonin and others … With more balance again in the neurotransmitter system, many symptoms improve including but not limited to panic, chronic anxiety levels, low mood, sleep or appetite issues, fatigue, lack of enjoyment of things once enjoyed and suicidal thinking,” she said.
“As with all medications, there can be side effects. In the case of SSRIs these tend to be quite mild and short-lived such as nausea and headache. There are very rare but serious effects which can include increased agitation, restlessness or suicidal thinking.”
In order to address the possibility of suicide among priests, Dr. Moore told CNA that dioceses should focus strongly on education regarding suicide awareness and suicide prevention methods.
She said the topic should be addressed at the pulpit, and dioceses should also make more resources available, including the suicide hotline number and health care professionals. She also said priests should educate themselves through books designed to address their needs. Hunt mentioned “Preventing Suicide: A Handbook for Pastors, Chaplains and Pastoral Counselors” by Karen Mason.
For her part, Moore applauded initiatives the Diocese of Lexington, Kentucky has begun to support suicide prevention and mental health. She the dioceses has provided resources and sought to be more sympathetic to the deceased and their families.
“[I am] very pleased that the Diocese of Lexington, which is led by Bishop John Stowe, has been very much an ally in putting out messages around being attuned and being sensitive to people who are in crisis … but then also those people who’ve lost a loved one to suicide, making sure that the loved one who died is not demonized, and that the loved ones are provided resources.”
Father Anthony Sciarappa, the parochial vicar of Holy Spirit Parish of Lawrence County, Pennsylvania, told CNA about his experience with therapy and mental health. He said, during his first year of seminary, he struggled with anxiety and depression.
“We had lots of events as seminarians where we put on our seminary uniform and we were supposed to meet with people, talk with people and all that was overwhelming. I would be physically, like, ill and sick, just paralyzed with that.”
“I have been suffering from anxiety and depression and I thought that’s just how everyone lives and that was just normal,” he said.
Sciarrappa’s bishop lived at the seminary where he studied. About six months into Scriarappa’s formation, the bishop, having spoken with the seminary faculty, encouraged the young seminarian to enter into therapy.
“When the bishop told me, I think I just started crying and his office right there, because it was just so overwhelming to be faced with the fact that I do need help,” he said.
It was a difficult concept to grasp, he noted, because therapy and mental illness were not topics typically discussed during his childhood. He said, among other stigmas, he considered therapy to be a tool for crazy people.
“I didn’t know anybody who had done this before. It wasn’t something that was ever just talked about in my circles growing up,” he said.
He went to a therapist for about three years. He went back to counseling during major seminary in Washington D.C. He described therapy as both a difficult and valuable process.
During counseling, Sciarappa said, he had to work through “core wounds” and the issues affected by habits learned during childhood. He said, “going through that is really hard work.”
“There were so many days I’d be exhausted after everything, but once [I brought] those things into the light I could make more sense of my life.”
It got easier as he progressed through the process, Sciarappa noted, stating that he began to acknowledge the fruits of therapy and witness its impact on his health. He said, because of therapy, he learned the tools and skills to cope with depression and anxiety. He said it helped to better understand himself and what to expect from these kinds of struggles
“It was like mechanisms and how to cope and strategies,” he said. “Now we see what’s going on with the problem and why that’s going on. For me, finding out why I struggled with this then helped me deal with it more and more.”
When asked about how to best priests can maintain mental health, Sciarappa stressed the importance of outside support, including spiritual direction, close friendships, and a priest support group to which he belongs.
The priestly support group meets once a month at one of the member’s rectories. At each meeting, there are two moderators, one a trained therapist, to help the team keep on track.
He said the group discusses personal struggles, like loneliness, but also struggles particular to priests, including the clerical abuse scandals, and priest relocation. Sciarappa said it is significant to have peers to confide in. It is not appropriate to be as open with parishioners, he added, noting it is nevertheless valuable to have community among the laity.
“It’s so important to have a brother priest so he can talk honestly about stuff, about difficulties, about insecurities,” he said. “I’m not going to spill my guts out to the random parishioner– that would be unhealthy for them and for me.”
“I think it’s [valuable to have] supportive, close friends, priests, laypeople. That’s the biggest thing,” he said. “I’ll talk about different things in those different circles or talk about them in different ways, but that way nothing that is going on stays in the darkness.”
Sciarappa said it’s difficult to enter into these suffering places, recognizing one’s need for help and therapy. However, he said the experience has also given him more empathy and allowed him to truly experience the grace of God.
“It’s given me tools where I can recognize it in other people. The big thing … it’s made me a more empathetic person,” he said.
“Going through that suffering and having Christ redeem it and heal me more and more, when I speak to people about hope, when I speak to people [about] how healing can happen, I can speak about it from a place of experience. It’s not theoretical, I really mean it. And that’s going to change the way you preach. That’s going to change the way you talk to people.”
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Canberra, Australia, Feb 14, 2020 / 06:01 pm (CNA).- Australia’s Catholic bishops have welcomed changes to a proposed religious discrimination bill to protect religious believers and institutions from discrimination and needless legal action, but they said more work is necessary for an Australia-wide law.
“The draft laws are an important way to help people of faith and the organizations they establish as communities of faith to manifest their religious belief in the service of others,” Archbishop Peter Comensoli of Melbourne, chairman of the Australian Catholic Bishops Conference’s Commission for Life, Family and Public Engagement, said in his Jan. 31 submission to the Australian government on behalf of the bishops’ conference.
The bishops offered suggested changes but said they support the intent of the legislation because of their concern “to ensure that the rights of Catholics and other people who have a religious faith or none are not discriminated against because of their beliefs or activities.”
Australia’s ruling Liberal-National Coalition government wants to make religious belief and activity a protected class, like race or sex. It also wants to ensure that groups which reject same-sex marriage are not stripped of their charitable status. The bill’s provisions also aim to stop employers from policing employees’ expression of their religious views in their spare time.
The Catholic bishops of Australia had criticized the first version of the bill, saying it did not go far enough to protect religious freedom, a “crucial component of a free society.” They said this freedom includes worship but also public expression of beliefs in charitable work, hospitals, social services, education, and engagement in public life.
They faulted the second draft, in part, because it gives weaker protections to religious employees of small business than to employees of large companies, and no protections whatever to government employees.
Allowing religious discrimination to avoid “unjustifiable financial hardship” to employers, they said, would render religious freedom not a universal human right but “something which depends on where a person works.” The provision would allow boycotts, sponsorship withdrawals and similar pressure to create such financial hardships on employers that would then be used to justify discrimination against a religious employee.
Stronger federal protections are needed for healthcare workers and institutions with conscientious objections, the bishops said, especially in states or territories that do not recognize this “universal human right.”
“Catholic healthcare agencies decline to provide some particular services because of their religious ethos, but where services are offered they serve all people equally,” the bishops said, citing the record of Catholic institutions in the country.
More than 60% of Australians profess a religious faith and more than 20% are Catholic. The Catholic Church provides about 10% of the country’s health care services and is the largest non-government grouping of hospitals and elder services and community care services. Its social services help more than 450,000 Australians annually, while 1,700 schools educate 760,000 students and two Catholic universities serve 46,000 students.
Australia’s many organizations run by religious communities need assurance that they can continue to operate in accordance with their beliefs, the bishops said. The legislation has a complicated task to ensure it does not unintentionally curtail religious freedom, such as by requiring a religious organization to “employ a person who was opposed to its religious and ethical beliefs.”
“Religious schools, health services and welfare agencies need to be able to hire staff who support their religious mission and to set employee conduct stand,” said Australia’s bishops. They said it is “alarming” that some political parties seek to amend legislation to ensure that proposed protections will have “little effect” in their state. They backed a universally applicable law.
The bishops faulted the current law’s treatment of religious objections simply as exceptions or exemptions, which wrongly give the impression that “religious freedom rights are somehow subordinate to other concerns.” They praised the proposed legislation for putting forward “a positive expression of the right to religious freedom.”
Michael Stead, an assistant bishop in the Anglican Diocese of Sydney and chair of its religious freedom reference group, has also praised the bill but called for changes.
The Anglican Church sees the second draft as a “significant improvement.” However, it suggested that the bill’s definition of a religious body was “very clumsy” and should be defined as “a body which has the purpose of advancing religion” regardless of whether it is a charity. This would be a more satisfying way to determine which religious bodies may still prefer staff of the same religion.
At the same time, Stead said the definition is still limited to non-profit entities and would not protect commercial service providers such as Christians who bake cakes, the U.K. newspaper The Guardian reports.
The Australian Human Rights Commission, a government-funded but independent NGO, has said that while it supports the prohibition of religious discrimination, it objected that its provisions “provide protection to religious belief or activity at the expense of other rights.” The bill is not an appropriate way to apply international human rights law and its provisions limit other human rights in a way that is “unnecessary and disproportionate or otherwise inconsistent with international law.”
The commission backed religious protections in employment decisions only where it is an “inhterent requirement of the job,” like a religious minister. Where religious bodies provide a public service with government funding it should be done “in a non-discriminatory way.”
Ed Santow, the Australian Human Rights Commissioner, said the bill does not protect “the entire community equally.” The exemptions are too broad and protect “the right to religion for some at the expense of religious equality of others,” he objected.
Stead, the Anglican bishop, said there are precedents for many religious protections. He said criticisms of protections of religious speech put forward by the Australian Human Rights Commission and LGBT advocacy groups were “so extreme as to be laughable.”
“The kind of ‘right to be a bigot’ cited in some submissions is not the reason why religious communities are asking for these protections,” he said. “We want them to ensure religious people are not going to lose their job, be excluded from courses or professional bodies merely because of expressing religious beliefs.”
Stead characterized the proposal as “a sensible balance between the right of freedom of religion with other rights.”
The Australian Medical Association said the bill would allow some doctors to suffer employment discrimination on the basis of religious belief. Dr. Chris Moy, chair of the association’s ethics and medical-legal committee, said current law allows doctors to conscientiously object, including to matters like contraception provision, but changes could allow them to “just walk away” from patients.
Ghassan Kassisieh, legal director of the LGBT group Equality Australia, characterized protections for religious organizations as a “blanket exemption” in elder care, hospitals and charity services. He objected that the bill would ban only statements which “seriously intimidate,” while the current law bans “when degrading or humiliating things are said in the workplace, or in schools or during the provision of services.”
For Australian Attorney-General Christian Porter, the proposal would ensure that people “can’t be the subject of a discrimination act complaint for the mere statement of religious belief.” Employer conduct codes cannot constrain employees from making “non-malicious non-vilifying statements of religious belief in their spare time.”
“People of religion would, I think, rightly consider saying what they believe is a necessary part of their religiosity,” he said, according to The Guardian.
The proposed legislation follows controversy over the treatment of Israel Folau, a devout Christian and professional rugby star, who was fired by Rugby Australia in May 2019 after a post on Instagram. The post listed “drunks, homosexuals, adulterers, liars, fornicators, thieves, atheists and idolaters” above the statement “Hell awaits you.”
Folau cited the right to freedom of religion and freedom of expression, saying he was expressing a Biblical idea. Upholding his religious beliefs, he said, “should not prevent my ability to work or play for my club or country.”
Some religious group opposed protections.
“We don’t discriminate and don’t believe others should have the right to discriminate or, in fact, engage in any bigotry in the name of religion,” said Bronwyn Pike, chief executive of the Uniting Church’s Victoria and Tasmania community services group Uniting Vic.Tas.
Pike told SBS News the bill is “a stalking horse for people who want to promulgate homophobic and misogynist views in the name of religion.”
There are strong signs that the opposition is unlikely to support the government’s bill, The Guardian reports.
In November, opposition leader Anthony Albanese told the Labor caucus, “we support freedom of religion but we don’t support increasing discrimination in other areas.”
However, Porter has claimed there are a variety of views inside the Labor Party. He said suggested changes can’t detract from the bill’s central purpose “to protect Australians of religion from real world circumstances … which detract from their ability to be free from discrimination based on their religion.”
In the United States, a strong push against religious freedom protections has drawn millions of dollars in grants to university programs, legal groups, and LGBT and pro-abortion rights groups. Catholic adoption agencies in some states have been shut down or barred from taxpayer funds because they cannot in good conscience place children with same-sex couples. Lawsuits and legal complaints have targeted professionals in the wedding industry whose religious beliefs bar them from serving same-sex ceremonies.
There have been few U.S. proposals to protect employees from hostile employment action based on their religious statements outside of work.
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Harare, Zimbabwe, Feb 14, 2020 / 04:26 pm (CNA).- The Archdiocese of Harare has released a pastoral plan to instigate smaller community cells aimed at fostering an intimate Christian experience.
Archbishop Robert Ndlovu of Harare encouraged these small communities to focus on scripture, liturgy, and charity.
“I urge you to form and establish standardised Small Christian Communities in all parishes, to foster membership, belonging and active participation of all parishioners and also to make the Word of God, Liturgy, Catechesis and charity the thrust of Small Christian Communities,” he wrote in a foreword to the pastoral plan.
The Small Christian Communities will gather regularly at a parishioner’s home. The members will participate in formation, camaraderie, and solidarity. Among other events, the community will share the word of God, celebrate feast days, and band together in times of trouble, like sickness or mourning.
“Small Christian Communities are meant to form a family of God, a people whose hearts beat together- sharing life and sharing about God,” said Father Kizito Nhundu, pastoral vicar of the archdiocese.
The groups will consist of 10 to 15 families from the same region. If a group expands to 20 families then it will split into two separate groups. Nhundu emphasized the importance of smaller groups to ensure intimacy.
“The smaller, the better, we are forming a family of God, that is, people who are united, who share life, who share about God. So the involvement of all the faithful in the Church’s life is important,” said Fr Nhundu.
The project will be monitored by a pastoral council and the progress will be reviewed in March. It is part of the archdiocese’s focus on youth’s formation and vocational discernment, which has been a major emphasis for the archdiocese in the last two years.
“[SCCs] will also serve to accompany young people in their journey of faith, so one will no longer be accompanied by their family only, but also by the community,” he said.
“These SCCs will also serve to accompany young people in their journey of faith, so one will no longer be accompanied by their family only, but also by the community,” he added.
Munich, Germany, Feb 14, 2020 / 04:13 pm (CNA).- Archbishop Paul Gallagher, Secretary for Relations with States of the Holy See, met Friday with Wang Yi, the Chinese foreign minister, discussing their states’ 2018 agreement on episcopal appointments.
The Feb. 14 meeting took place in Munich on the sidelines of the Munich Security Conference.
“In the course of the colloquy, which took place in a cordial atmosphere, the contacts between the two parties were evoked, which have developed positively over time,” according to a Holy See press office communique.
“In particular, there was highlighted the importance of the Provisional Accord on the nomination of bishops, signed 22 September 2018, renewing the willingness to continue the institutional dialogue at the bilateral level to promote the life of the Catholic Church and the good of the Chinese people,” the Holy See press office wrote.
The press office also said that “appreciation was expressed for the efforts being made to eradicate the coronavirus epidemic as well as solidarity with the affected population.”
The Vatican has sent between 600,000 to 700,000 face masks to three provinces in China since Jan. 27 to help contain the spread of coronavirus, and Pope Francis prayed for those infected during his Jan. 26 Angelus prayer.
The press office communique closed saying that “a desire for greater international cooperation to end of promoting civil coexistence and peace in the world was called for, and considerations on intercultural dialogue and human rights were exchanged.”
The Church in mainland China has been divided for some 60 years between the underground Church, which is persecuted and whose episcopal appointments are frequently not acknowledged by Chinese authorities, and the Chinese Patriotic Catholic Association, a government-sanctioned organization.
The September 2018 agreement between the Holy See and Beijing was intended to normalize the situation of China’s Catholics and unify the underground Church and the CPCA. The agreement has been roundly criticized by human rights groups and some Church leaders, including Cardinal Joseph Zen Ze-kiun, Bishop Emeritus of Hong Kong.
Cardinal Zen told CNA Feb. 11 that “the situation is very bad” in China, and added that “the bad things come from [Parolin].”
Cardinal Pietro Parolin is Vatican Secretary of State, and Archbishop Gallagher is one of his top deputies.
According to Cardinal Zen, Cardinal Parolin is so optimistic about the so-called ‘Ostpolitik’, the compromise.”
But, the cardinal told CNA, “you cannot compromise” with the Chinese Communist Party, whom he called “persecutors” of the faith.
“They want complete surrender. That’s communism.”
“More and more, the Church [is] under persecution,” Cardinal Zen said, “both the official Church, and the underground.”
Guidance from the Vatican recognizes the choice of those who feel that they cannot in good conscience register with the government and accept sinicization. However, reports indicate that those who decline to register are facing harassment and persecution.
A report by the Congressional China Commission, issued in January, noted that human rights abuses intensified in China during the 2019 reporting year, and the persecution of Catholics worsened after the Vatican-China deal was reached.
“After the PRC Ministry of Foreign Affairs signed an agreement with the Holy See in September 2018 paving the way for unifying the state-sanctioned and underground Catholic communities, local Chinese authorities subjected Catholic believers in China to increasing persecution by demolishing churches, removing crosses, and continuing to detain underground clergy” the report read.
In December 2019 Bishop John Fang Xingyao of Linyi, president of the CPCA, said that “love for the homeland must be greater than the love for the Church and the law of the country is above canon law.” He was speaking at a Beijing meeting sponsored by the Chinese Communist Party.
New restrictions on religious groups in China went into effect Feb. 1. These include a mandate to implement socialst values, spread the principles of the Chinese Communist Party and support its leaders, and adhere to the path of Chinese socialism.
Religious freedom is officially guaranteed by the Chinese constitution, but religious groups must register with the government, and are overseen by the Chinese Communist Party. The Sinizication of religion has been pushed by President Xi Jinping, who took power in 2013 and who has strengthened government oversight of religious activities.
In 2017, Xi said that religions not sufficiently conformed to communist ideals pose a threat to the country’s government, and therefore must become more “Chinese-oriented.” Since he took power, crosses have been removed from an estimated 1,500 church buildings.
And a government official who oversees religious affairs said in April 2018 that government restrictions on bishop appointments are not a violation of religious freedom, as he emphasized that religions in China must “adapt to socialist society.” The official, Chen Zongrong, added that “I believe there is no religion in human society that transcends nations.”
Restrictions put in place in February 2018 made it illegal for anyone under age 18 to enter a church building.
Muslims, too, have come under pressure from the Chinese government. It is believed that as many as 1 million Uyghurs, a Muslim ethnoreligious group in China’s far west, are being detained in re-education camps where they are reportedly subjected to forced labor, torture, and political indoctrination.
© Catholic World Report