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The Bishops' Conference of Scotland

The Roman Catholic Bishops in Scotland work together to undertake nationwide initiatives through their Commissions and Agencies.

The members of the Bishops' Conference are the Bishops of the eight Scottish Dioceses. Where appropriate the Bishops Emeriti (retired) provide a much welcomed contribution to the work of the conference. The Bishops' Conference of Scotland is a permanently constituted assembly which meets regularly throughout the year to address relevant business matters.

Members of The Bishops' Conference of Scotland

National Family Conference 2026

8th October 2026


8 October 2026

Parental and Pastoral Care Without Fear: A Response to the SNP Conference Motion on Conversion Practices

The Catholic Parliamentary Office shares the determination to protect every person from violence, coercion, and abuse and strongly believes that such conduct should be addressed effectively under the law, and those who have suffered harm should receive compassionate and appropriate support.

At the same time, the motion tabled at SNP Party Conference proposes a prohibition of exceptional breadth, extending across family life, religious settings, healthcare and situations in which an adult has sought assistance voluntarily. Without precise definitions and robust safeguards, such an approach risks treating ordinary conversations, conscientious guidance and supportive care as suspect simply because they engage questions of identity, relationships, faith or personal conduct.

Parents and carers have responsibilities for the welfare of their children, including listening, offering reassurance, setting appropriate boundaries and helping them to reflect carefully on significant decisions. A broadly framed ban could create uncertainty about whether a parent may ask questions, encourage patience, seek professional advice or discuss the family’s moral and religious convictions without fear that such conversations might later be characterised as unlawful.

This uncertainty could weaken trust within the home. Children and young people benefit when they can speak openly with those who know and love them best, without family members feeling compelled either to affirm immediately every stated view or to withdraw from sensitive discussion altogether.

Pastoral ministry is founded on respect for the dignity and freedom of every person. Clergy, chaplains and lay pastoral workers are called to listen without condemnation and to accompany people with sensitivity and discretion. Individuals may seek prayer, spiritual counsel or moral guidance for many reasons. They should remain free to ask for such support, and clergy should remain free to respond honestly and compassionately within the teaching of their faith, provided no abuse, intimidation or coercion is involved.

It is important, for the sake of clarity and legal certainty, that supporters of conversion practices legislation demonstrate which conduct that isn’t already illegal they intend to criminalise by the proposed new law. Moreover, it is vital that any new law contains clear protections for freedom of thought, conscience and religion, freedom of expression, private and family life, and the voluntary giving and receiving of pastoral care.

Anthony Horan

Director

Catholic Parliamentary Office

Bishops' Conference of Scotland

...ENDS

Notes for editors

  • Photo of Anthony Horan, Director of the Scottish Catholic Parliamentary Office: Photo of Anthony Horan
  • The Scottish Catholic Parliamentary Office works on behalf of the Bishops’ Conference of Scotland, by engaging with politicians and policymakers on matters central to the life and mission of the Catholic Church.
  • For further information, contact Fr Michael Kane, Director of the Communications and Evangelisation Office, Email: [email protected]

Contact:

Media Office

Bishops’ Conference of Scotland
64 Aitken Street, ML6 6LT
Tel: 01236 764061
Email: [email protected]

7th October 2026


7 October 2026

Catholic Parliamentary Office Welcomes SNP Decision to Withdraw Abortion Motion

The Catholic Parliamentary Office welcomes the decision of the Scottish National Party to remove from its conference agenda a proposed motion that would have sought to decriminalise self-administered abortion and significantly weaken legal protections for unborn children.

Last month, in response to reports of the motion, the Catholic Parliamentary Office expressed its concern that SNP members could be asked to support proposals that would have allowed self-administered abortion up to birth for any reason, including sex-selective abortion. At that time, CPO Director Anthony Horan noted that any measure which could permit abortion up to the point of birth and facilitate sex-selective abortion raised "profound moral and ethical concerns".

Commenting on the decision to withdraw the motion, Anthony Horan said:

"I welcome the decision of the SNP to remove this motion from its conference agenda. The proposals it contained would have represented a radical and unnecessary weakening of protections for unborn children and their mothers.

"Every human life possesses inherent dignity and worth from conception until natural death. A compassionate society is one that protects both mother and child.

"I am grateful to all those who highlighted the serious ethical concerns raised by these proposals and who encouraged reflection on the wider consequences of removing long-standing legal safeguards.

"Scotland faces many pressing challenges. Families are struggling with the cost of living, communities require better housing and healthcare provision, and we need greater investment in support for parents, children and high-quality palliative care. These are the issues that deserve the attention of our political leaders.

"I hope that this decision provides an opportunity for a more constructive conversation about how Scotland can support women facing difficult pregnancies while continuing to uphold respect for the dignity and value of every human life."

...ENDS

Notes for editors

  • Photo of Anthony Horan, Director of the Scottish Catholic Parliamentary Office: Photo of Anthony Horan
  • The Scottish Catholic Parliamentary Office works on behalf of the Bishops’ Conference of Scotland, by engaging with politicians and policymakers on matters central to the life and mission of the Catholic Church.
  • For further information, contact Fr Michael Kane, Director of the Communications and Evangelisation Office, Email: [email protected]

Contact:

Media Office

Bishops’ Conference of Scotland
64 Aitken Street, ML6 6LT
Tel: 01236 764061
Email: [email protected]

News from the Commissions and Agencies

May 2026
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.’

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𝗙𝗶𝗿𝘀𝘁 𝗘𝗻𝗰𝘆𝗰𝗹𝗶𝗰𝗮𝗹 𝗼𝗳 𝗣𝗼𝗽𝗲 𝗟𝗲𝗼 𝗫𝗜𝗩: 𝗠𝗮𝗴𝗻𝗶𝗳𝗶𝗰𝗮 𝗛𝘂𝗺𝗮𝗻𝗶𝘁𝗮𝘀
𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟱 – 𝗧𝗵𝗲 𝗖𝘂𝗹𝘁𝘂𝗿𝗲 𝗼𝗳 𝗣𝗼𝘄𝗲𝗿 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗖𝗶𝘃𝗶𝗹𝗶𝘀𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝗟𝗼𝘃𝗲

The confrontation between technological power and the destiny of humanity reaches its most dramatic point here. At its heart lies the increasingly close link between technology, power and violence, in a global context marked by the crisis of multilateralism and the gradual normalisation of war. Technological innovations, and in particular artificial intelligence, do not merely render defence systems more efficient, but profoundly affect the very nature of conflict, speeding up decision-making and result in the use of force being more impersonal and detached from moral responsibility.

The possibility of delegating life-and-death decisions to automated systems contributes to lowering the ethical threshold for the use of violence and to blurring the perception of the real consequences of the choices made. Within this framework, a veritable culture of power takes shape, in which the effectiveness of the means tends to supplant moral judgement, and the protection of civilians is subordinated to strategic logic. In the face of this reality, the text clearly states that ‘no algorithm can make war morally acceptable’, reaffirming that discernment regarding the use of force can never be reduced to a technical calculation.

This transformation is accompanied by public narratives that portray war as inevitable and even necessary, obscuring the historical memory of its consequences and numbing consciences. As an alternative to this logic, the vision of the civilisation of love is revived, understood as a concrete historical project founded on justice, fraternity and dialogue.

The civilisation of love takes the perspective of the victims as its criterion of judgement and recognises diplomacy and dialogue as the ordinary means for building peace. In this context, peace is not a sign of weakness, but a demanding and realistic choice, for ‘with peace nothing is lost, with war everything is lost’.

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

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𝗙𝗶𝗿𝘀𝘁 𝗘𝗻𝗰𝘆𝗰𝗹𝗶𝗰𝗮𝗹 𝗼𝗳 𝗣𝗼𝗽𝗲 𝗟𝗲𝗼 𝗫𝗜𝗩: 𝗠𝗮𝗴𝗻𝗶𝗳𝗶𝗰𝗮 𝗛𝘂𝗺𝗮𝗻𝗶𝘁𝗮𝘀
𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟰 – 𝗦𝗮𝗳𝗲𝗴𝘂𝗮𝗿𝗱𝗶𝗻𝗴 𝘁𝗵𝗲 𝗵𝘂𝗺𝗮𝗻 𝗱𝗶𝗺𝗲𝗻𝘀𝗶𝗼𝗻 𝗶𝗻 𝘁𝗵𝗲 𝗱𝗶𝗴𝗶𝘁𝗮𝗹 𝘁𝗿𝗮𝗻𝘀𝗳𝗼𝗿𝗺𝗮𝘁𝗶𝗼𝗻: 𝘁𝗿𝘂𝘁𝗵, 𝘄𝗼𝗿𝗸, 𝗳𝗿𝗲𝗲𝗱𝗼𝗺

This reflection focuses on the practical consequences of digital transformation on personal and social life, identifying three key areas in which the safeguarding of the human dimension is at stake today: truth, work and freedom. The reflection shows how artificial intelligence and digital technologies do not merely affect tools, but progressively shape behaviours, relationships and the structures of social coexistence.

The first dimension addressed is that of truth, recognised as a common good essential to democratic life. In the digital ecosystem, the spread of manipulated information, altered images and polarising narratives risks blurring the boundaries between true and false. The text draws attention to the fact that truth does not arise from technical automatisms, but from trustworthy relationships and shared practices of responsibility, recalling that ‘the quality of public communication depends directly on social trust’. Truth is thus presented as a fragile reality, which must be safeguarded through critical education and the responsible use of technologies. The second area is that of work, described as a fundamental aspect of human dignity and the ordinary means of participating in social life. Automation and artificial intelligence offer real possibilities for transformation, but they also entail significant risks of instability and exclusion. The text warns against a model of development in which ‘workers are often forced to adapt to the speed of machines, rather than machines being designed to assist workers.’ When efficiency becomes the dominant criterion, work risks losing its human and relational value.

Finally, the text addresses the issue of freedom, which is threatened both by digital addictions and by new forms of social control based on the mass collection of data. Technologies can invisibly shape choices and behaviour, reducing the scope for truly free decision-making. For this reason, the text clearly states that ‘freedom, in the digital age, is not merely an internal matter: it is also a public issue’, requiring fair rules, shared responsibility and education.

Taken together, these three areas show that digital transformation is not neutral and requires a collective commitment to safeguarding the conditions for a truly human life, one capable of truth, decent work and genuine freedom.

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

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Medjugorje Mass | 25 May 2026
This music is licensed under one license number: A-623356

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The Bishops of Scotland warmly welcome Magnifica Humanitas (Magnificent Humanity), the first encyclical of Pope Leo XIV, as a timely and insightful contribution to one of the defining questions of our age. As artificial intelligence rapidly reshapes human life, this important document calls us to place the dignity of the human person at the heart of every technological advance.

We encourage the faithful, our schools and parish communities to read, study and pray with this landmark text.

To support this, the Office of Communications and Evangelisation will soon publish a parish study guide and other resources for small groups and parish use, helping communities to reflect more deeply on the opportunities and challenges of new technologies and their impact on human life.

Bishop John Keenan
President of the Bishops’ Conference of Scotland

Full text of Pope Leo XIV’s Encyclical Letter Magnifica Humanitas: https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html

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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

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𝗙𝗶𝗿𝘀𝘁 𝗘𝗻𝗰𝘆𝗰𝗹𝗶𝗰𝗮𝗹 𝗼𝗳 𝗣𝗼𝗽𝗲 𝗟𝗲𝗼 𝗫𝗜𝗩: 𝗠𝗮𝗴𝗻𝗶𝗳𝗶𝗰𝗮 𝗛𝘂𝗺𝗮𝗻𝗶𝘁𝗮𝘀
𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟮 – 𝗙𝗼𝘂𝗻𝗱𝗮𝘁𝗶𝗼𝗻𝘀 𝗮𝗻𝗱 𝗣𝗿𝗶𝗻𝗰𝗶𝗽𝗹𝗲𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗖𝗵𝘂𝗿𝗰𝗵’𝘀 𝗦𝗼𝗰𝗶𝗮𝗹 𝗧𝗲𝗮𝗰𝗵𝗶𝗻𝗴

The second chapter begins by revisiting the foundations and principles of the Church’s Social Teaching, which are taken as decisive criteria for guiding discernment in the age of artificial intelligence. At the heart of this reflection lies a vision of the human person grounded in relationship: the human being is created in the image of the Triune God and is called to communion. From this origin derives a dignity that precedes any functional, productive or social assessment.

The encyclical distinguishes various dimensions of dignity, but emphasises one decisive aspect, which does not depend on circumstances or individual abilities. It is clearly stated that there exists ‘a deeper, more important level, which consists in “ontological dignity”’, specifying that this ‘belongs to every human being simply by virtue of their existence’. This dignity underpins the ‘supreme value of human rights’, which are not concessions of power but an expression of the very nature of the person, and makes the right to life the prerequisite for every other right.

Social Doctrine principles are founded on this anthropological basis. The common good is not understood as the sum of individual interests, but as an eminently relational reality, defined as ‘the set of conditions of social life that enable associations and each of their members to achieve their own perfection more fully and more easily’.

The principle of the universal destination of goods is extended to the intangible and digital goods of our time, whilst subsidiarity safeguards the responsibility of individuals, families and intermediate bodies against any excessive concentration of power.

Finally, solidarity is invoked as a genuine awareness of the interdependence between individuals and peoples, summarised in the statement that ‘no one is saved on their own’. All these principles converge within the framework of integral human development, which is called upon to promote every person and all dimensions of life, including the spiritual, social and ecological.

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

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Pope Leo XIV has released his first Encyclical, Magnifica Humanitas.

Magnifica Humanitas offers insights into the protection of the human person in the age of artificial intelligence, recognising a profound epochal shift. It places the dignity of the human person at the centre as the criteria for guiding technical progress.

The Church’s social teaching accompanies these transformations, pointing to the common good, solidarity and subsidiarity as the fundamental benchmarks for understanding and interpreting the transformation currently underway. It proposes, as an alternative to the culture of power and war, a civilisation of love founded on justice, dialogue and shared responsibility.

We encourage everyone to take time to read and reflect on this important moment in the life of the Church.

https://www.humandevelopment.va/en/magnifica-humanitas.html

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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

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Vatican Live

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