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

17th May 2026

17 May 2026

Pastoral Letter - Communications Sunday 2026

And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.’

Dear Brothers and Sisters, I want to share with you an encounter I had recently before Sunday Mass. A young man appeared outside the Cathedral as the regulars were entering. He had never been inside, and he asked if it was ok for him to go in even though he was a stranger. Obviously, the answer was yes, and the Adminstrator of the Cathedral asked one of the parishioners to sit with him so he wasn’t on his own. After Mass, he came out, happy to have been there and said he would be back. And he did come back.

The next time, after Mass, I asked him to tell me what brought him here. In short, he said he had grown up with no particular faith and, in his adulthood, decided to investigate Christianity online so he could disprove it. But things went in an entirely different direction, and he began to see the truth of the Christian faith, and he determined to come to a Catholic church. When I asked him why he came to this specific church, he said he had checked it out online first and felt it was the right place for him.

I don’t know where his story will end, but I do know this looks like a story of evangelisation, one where the Lord has spoken in his heart and somehow steered him in our direction. And a large part of that was through the digital world. It was there that he made his first connection with the Church and, from there, that he decided to make the next step. However, that’s just the start. It’s not the end point: that comes through the personal encounter with Christ face-to-face in the Church. But it can be one important contact that starts the journey of faith.

Don’t get me wrong, we will never get away from the fact that the principal evangelisers in the Church are those who have already heard the Word of God and answered his call to discipleship: that’s you I’m talking about. We all have a role to play in witnessing to our faith; in loving God and our neighbour openly and with courage; in reflecting the joy of the Gospel.

But as a Church we have always supported this universal duty to be evangelisers by using all the means at our disposal to reach out to our brothers and sisters in all places. And as part of our mission, the National Office for Communications and Evangelisation is at your service and Christ’s service.

Over the past year, among other things,

we have expanded our digital footprint on social media;
we have supported the Church’s prophetic voice most notably in the lead-up to the Holyrood vote on assisted suicide;
we have worked with other partners in the Church to advance their missions;
and we have sought to communicate more clearly the work of the Catholic Church in Scotland.

It is still early days, and we are just getting started. And inevitably, I am going to ask some things of you:

Pray! As missionaries, we work with and for the Lord, so we start by asking him to be with us and the Spirit to enliven us;
Be a public Catholic! Don’t be shy and be happy to let others know what your faith means to you. Do not underestimate the value of your personal witness;
And yes, I am going to ask for financial support. If we are to use the means of communications at our disposal then the bare fact is that it costs money, so I ask you to give what you can to the collection.

The Good News is that the story of that young man who appeared at the door of the Cathedral is one repeated in churches across the country. There is a hunger amongst many people that can only be satisfied by the love of God made present in Jesus Christ. Let us all play our part in communicating that love of God and welcoming our brothers and sisters into the family of God.

Yours in Christ,

Bishop Frank Dougan
Bishop of Galloway

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

25May

𝗙𝗶𝗿𝘀𝘁 𝗘𝗻𝗰𝘆𝗰𝗹𝗶𝗰𝗮𝗹 𝗼𝗳 𝗣𝗼𝗽𝗲 𝗟𝗲𝗼 𝗫𝗜𝗩: 𝗠𝗮𝗴𝗻𝗶𝗳𝗶𝗰𝗮 𝗛𝘂𝗺𝗮𝗻𝗶𝘁𝗮𝘀

25 May, 2026 | Bishops' Conference of Scotland | BCoS Facebook |

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

25May

𝗙𝗶𝗿𝘀𝘁 𝗘𝗻𝗰𝘆𝗰𝗹𝗶𝗰𝗮𝗹 𝗼𝗳 𝗣𝗼𝗽𝗲 𝗟𝗲𝗼 𝗫𝗜𝗩: 𝗠𝗮𝗴𝗻𝗶𝗳𝗶𝗰𝗮 𝗛𝘂𝗺𝗮𝗻𝗶𝘁𝗮𝘀

25 May, 2026 | Bishops' Conference of Scotland | BCoS Facebook |

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

25May

Pope Leo XIV has released his first Encyclical, Magnifica Humanitas

25 May, 2026 | Bishops' Conference of Scotland | Being Catholic |

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

25May

𝗙𝗶𝗿𝘀𝘁 𝗘𝗻𝗰𝘆𝗰𝗹𝗶𝗰𝗮𝗹 𝗼𝗳 𝗣𝗼𝗽𝗲 𝗟𝗲𝗼 𝗫𝗜𝗩: 𝗠𝗮𝗴𝗻𝗶𝗳𝗶𝗰𝗮 𝗛𝘂𝗺𝗮𝗻𝗶𝘁𝗮𝘀

25 May, 2026 | Bishops' Conference of Scotland | BCoS Facebook |

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

25May

Conference with Pope Leo

25 May, 2026 | Being Catholic | Being Catholic |

Vatican Live

25May

Conference with Pope Leo

25 May, 2026 | Bishops' Conference of Scotland | BCoS Facebook |

Vatican Live

25May

Conference with Pope Leo

25 May, 2026 | Bishops' Conference of Scotland | BCoS Facebook |

Press conference on the First Encyclical of Pope Leo XIV’s, Magnifica Humanitas, which focuses on artificial intelligence.

25May

Conference with Pope Leo

25 May, 2026 | Being Catholic | Being Catholic |

Press conference on the First Encyclical of Pope Leo XIV’s, Magnifica Humanitas, which focuses on artificial intelligence.

25May

Gospel

25 May, 2026 | Bishops' Conference of Scotland | Being Catholic |

Gospel
John 19:25-34
‘Behold, your son! Behold, your mother!’

At that time: Standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, ‘Woman, behold, your son!’ Then he said to the disciple, ‘Behold, your mother!’ And from that hour the disciple took her to his own home.
After this, Jesus, knowing that all was now finished, said (to fulfil the Scripture), ‘I thirst.’ A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. When Jesus had received the sour wine, he said, ‘It is finished’, and he bowed his head and gave up his spirit.
Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water.

25May

Mary’s divine motherhood gives a deeper meaning to the mystery of Christmas

25 May, 2026 | Bishops' Conference of Scotland | BCoS Facebook |

Mary’s divine motherhood gives a deeper meaning to the mystery of Christmas. She holds a unique place in the Incarnation of the Second Person of the Blessed Trinity, responding freely to God’s invitation through the angel Gabriel (Luke 1:26–38). Elizabeth recognises this extraordinary role when she says: “Most blessed are you among women and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me?” (Luke 1:42–43). As the Mother of God, Mary occupies a singular place within God’s plan of salvation.

Although he does not mention Mary by name, St Paul writes that “God sent his Son, born of a woman, born under the law” (Galatians 4:4). He continues by explaining that God sends “the spirit of his Son into our hearts, crying out ‘Abba, Father!’” reminding us that through Christ, Mary becomes a mother to all who belong to him.

Many theologians have also reflected on Mary’s motherhood as part of God’s eternal plan for creation. Christ, the incarnate Word, was at the centre of God’s saving design from the beginning, the one through whom perfect love and worship would be offered to the Father on behalf of all creation. In this understanding, Mary too was chosen from all eternity to be the mother of the Son.

The title “Mother of God” dates back to at least the third or fourth century. In Greek, the title Theotokos, meaning “God-bearer,” became central to the Church’s teaching on the Incarnation. At the Council of Ephesus in 431, the Church solemnly affirmed that the Blessed Virgin could rightly be called Theotokos. Tradition tells us that crowds celebrated in the streets, crying out: “Praised be the Theotokos!” This teaching continues in the life of the Church today. In the Second Vatican Council’s Dogmatic Constitution on the Church, Mary is referred to as “Mother of God” twelve times, highlighting the enduring importance of her role in salvation history.