The Bishops' Conference of Scotland

𝗘𝘃𝗲𝗿𝘆 𝗟𝗶𝗳𝗲 𝗠𝗮𝘁𝘁𝗲𝗿𝘀: 𝗦𝗰𝗼𝘁𝗹𝗮𝗻𝗱’𝘀 𝗔𝗯𝗼𝗿𝘁𝗶𝗼𝗻 𝗙𝗶𝗴𝘂𝗿𝗲𝘀 𝗗𝗲𝗺𝗮𝗻𝗱 𝗮 𝗖𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻𝗮𝘁𝗲 𝗥𝗲𝘀𝗽𝗼𝗻𝘀𝗲

New figures from Public Health Scotland show that 18,783 abortions were recorded in Scotland in 2025, the highest number on record, with repeat abortions, disability-selective abortions and later abortions all increasing in recent years.

The latest statistics show that abortion numbers in Scotland have risen by 54.78% since 2016, increasing from 12,135 to 18,783. Over the same period, the abortion rate rose from 11.9 to 17.6 per 1,000 women aged 15 to 44. The figures also show that repeat abortions reached 7,927 in 2025, accounting for 42.2% of all abortions.

Particular concern will be felt at the increase in disability-selective abortions and abortions taking place at a later stage of pregnancy. In 2025 there were 277 disability-selective abortions, a rise of 61.05% since 2018, while abortions carried out between 18 and 20 weeks’ gestation rose to 138, an increase of 50% over the same period. These figures underline the urgent need for a more compassionate response to women facing difficult pregnancies and for greater protection of unborn children.

Responding to the latest statistics, Bishop John Keenan, President of the Bishops’ Conference of Scotland, said:

“Behind every figure is a unique human life, created with inherent dignity, and a mother who may be facing fear, isolation or hardship. These numbers should prompt not resignation, but a renewed determination to build a society where every life is welcomed and protected.

“The Church does not underestimate the real challenges that can accompany a crisis or unexpected pregnancy. Women deserve practical, emotional and financial support, not a culture that too often presents abortion as the only solution.

“We call on the Scottish Government and all MSPs to develop a culture and legal framework that expands support rather than abortion, one in which unborn children, including disabled children, are cherished, and in which no woman feels abandoned. Scotland should aspire to be a nation where compassion means standing with both mother and child, and where the dignity of every human life is defended from conception to natural death.”

The first day of the Motherwell Diocese Mini Vinnies pilgrimage to Carfin Grotto has taken place, as young people from schools across the diocese gathered together in prayer, faith and friendship. 🙏

Over the coming weeks, more than 1,000 young people will take part in the annual pilgrimage, representing 57 Mini Vinnies groups from across the diocese. It continues to be inspiring to see so many children living out the values of faith, kindness and service in their schools and communities.

Please continue to keep all the young people, teachers and volunteers in your prayers during these special pilgrimage days.

Gospel
Mark 10:28-31
‘You will receive a hundredfold now in this time with persecutions, and in the age to come eternal life.’

At that time: Peter began to say to Jesus, ‘See, we have left everything and followed you.’ Jesus said, ‘Truly, I say to you, there is no one who has left house, or brothers or sisters, or mother or father, or children, or lands for my sake and for the gospel, who will not receive a hundredfold now in this time, houses, and brothers and sisters, and mothers, and children, and lands, with persecutions, and in the age to come eternal life. But many who are first will be last, and the last first.’

𝗙𝗶𝗿𝘀𝘁 𝗘𝗻𝗰𝘆𝗰𝗹𝗶𝗰𝗮𝗹 𝗼𝗳 𝗣𝗼𝗽𝗲 𝗟𝗲𝗼 𝗫𝗜𝗩: 𝗠𝗮𝗴𝗻𝗶𝗳𝗶𝗰𝗮 𝗛𝘂𝗺𝗮𝗻𝗶𝘁𝗮𝘀
𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟯 – 𝗧𝗲𝗰𝗵𝗻𝗼𝗹𝗼𝗴𝘆 𝗮𝗻𝗱 𝗗𝗼𝗺𝗶𝗻𝗮𝘁𝗶𝗼𝗻. 𝗧𝗵𝗲 𝗗𝗶𝗴𝗻𝗶𝘁𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗛𝘂𝗺𝗮𝗻 𝗣𝗲𝗿𝘀𝗼𝗻 𝗶𝗻 𝘁𝗵𝗲 𝗙𝗮𝗰𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗼𝗺𝗶𝘀𝗲𝘀 𝗼𝗳 𝗔𝗜

At the heart of Chapter 3 is an analysis of the relationship between technology, power and the human person, with a view to situating the promises of artificial intelligence within a broader cultural transformation that questions the very meaning of progress. Technological development is recognised as an expression of human creativity, but the text also warns against the risk of it becoming an absolute criterion of judgement, giving rise to what the text defines as a technocratic paradigm, capable of reducing reality to what is measurable, calculable and optimisable.

In this context, artificial intelligence appears as a powerful tool, capable of offering real benefits, but also of amplifying forms of domination when separated from an ethical and anthropological orientation. The text warns that the growth of technical power does not automatically coincide with the good, recalling that ‘more powerful does not necessarily mean better’. The decisive criterion is the dignity of the person and not the efficiency of the means.

The fundamental distinction between human intelligence and artificial intelligence runs throughout the chapter. Although AI systems can imitate certain languages and behaviours, they remain foreign to truly human experience. The text states, in fact, that ‘artificial intelligences do not experience life, do not possess a body, do not experience joy and pain, and do not know from within what love, work and responsibility mean’. For this reason, they cannot assume moral responsibility nor understand the ultimate meaning of the decisions they help to generate. The risk becomes particularly serious when artificial intelligence is involved in decision-making processes that directly affect people’s lives, reputations, access to opportunities and rights. In such cases, the apparent neutrality of algorithms can lead to exclusions that are difficult to avoid. The text warns that ‘entrusting an algorithm entirely with the power to declare who deserves and who does not means redefining the boundaries of human possibilities’, with a consequent loss of political and moral responsibility.

Considerable attention is devoted to a critique of transhumanist and post humanist narratives, which interpret progress as the overcoming of human limitations. These are countered by a vision in which limitation is not a flaw to be eliminated, but a constitutive dimension of the person. It is clearly stated that ‘the human being does not flourish in spite of limitation, but often through limitation’, recognising in weakness and vulnerability the places where relationships, care and openness to others flourish.

Read the full document by visiting: https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html

𝗙𝗶𝗿𝘀𝘁 𝗘𝗻𝗰𝘆𝗰𝗹𝗶𝗰𝗮𝗹 𝗼𝗳 𝗣𝗼𝗽𝗲 𝗟𝗲𝗼 𝗫𝗜𝗩: 𝗠𝗮𝗴𝗻𝗶𝗳𝗶𝗰𝗮 𝗛𝘂𝗺𝗮𝗻𝗶𝘁𝗮𝘀
𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟭- 𝗔 𝗱𝘆𝗻𝗮𝗺𝗶𝗰 𝗮𝗽𝗽𝗿𝗼𝗮𝗰𝗵 𝗳𝗮𝗶𝘁𝗵𝗳𝘂𝗹 𝘁𝗼 𝘁𝗵𝗲 𝗚𝗼𝘀𝗽𝗲𝗹

The document clarifies the fundamental method by which it intends to address the transformations of the present day. The Church’s social teaching is presented not as a static set of rules, nor as an ideological system to be imposed from the outside, but as a living tradition, capable of interpreting history in the light of the Gospel and of accompanying humanity in its concrete circumstances. It springs from a Church that does not place itself outside the world, but which shares the journey of peoples and recognises history as the place where the Gospel engages with human experience.

The text emphasises that Social Doctrine is not an undue interference in temporal matters but expresses the Church’s own responsibility towards the common good, since it is constituted ‘in Christ, in some way a sacrament of intimate union with God and of the unity of the whole human race’. From this awareness springs an attitude of listening and dialogue with the languages of the present time, which is not mere sociological attention, but authentic spiritual discernment.

In this context, reference is made to the guidance of the Second Vatican Council, according to which it is the task of the People of God ‘to listen attentively, to discern and to interpret the various languages of our time’, so that revealed truth may be proclaimed in forms suited to historical circumstances. Social doctrine thus appears as a dynamic heritage, which grows over time without abandoning the essential core of the faith.

Tracing the development of the social magisterium from Leo XIII to the present day, the chapter shows that it is not a repertoire of technical solutions, but offers ‘principles for thinking, criteria for discernment and guidelines for action’. Its function is not to replace political and institutional responsibilities, but to support communal discernment regarding the transformations currently taking place.

Finally, it is emphasised that the truth safeguarded by the Church is not a possession to be held tightly, but a gift to be shared over time. For this reason, it is stated that ‘time takes precedence over space’, giving priority to the initiation of processes that can develop over the course of history rather than the immediate seizure of positions of power.

Read the full document by visiting: https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html