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

21st August 2026

21 August 2026

Final appeal to Catholics ahead of Westminster assisted suicide vote

Bishop John Keenan has issued a pastoral letter urging Catholics across Scotland to contact their MPs ahead of the return of the Terminally Ill Adults (End of Life) Bill to the House of Commons on Friday 11 September.

The Bill, reintroduced by Lauren Edwards MP, would permit eligible terminally ill adults in England and Wales to receive assistance to end their lives. A similar Bill was defeated in the Scottish Parliament last March.

Although this new legislation would apply only to England and Wales, Bishop Keenan stresses that this remains an important moment for Catholics in Scotland. The outcome at Westminster could have significant consequences north of the border and potentially reignite attempts to legalise assisted suicide in Scotland.

In his letter, Bishop Keenan describes the coming vote as a “grave moment for the protection of human life” and urges Catholics to contact their MPs “without delay” and ask them to oppose the Bill.

Bishop Keenan said:

“Our opposition to assisted suicide is rooted in compassion. Every person, from conception until natural death, possesses an inviolable dignity as one made in the image and likeness of God.”

Warning particularly of the potential consequences for vulnerable people, he added:

“Illness, frailty, disability, dependence or fear must never lead society to conclude that some lives are no longer worth living.”

The Bishop calls instead for greater investment in palliative and hospice care and better support for carers, insisting that “the proper response to suffering is care, presence, skilled palliative medicine and practical support—not the deliberate ending of life.”

Scotland’s Catholic bishops encourage all who stand on the side of life to contact their MP today and without delay, asking them to protect vulnerable people, support better palliative and hospice care, and vote against the Terminally Ill Adults (End of Life) Bill.

...ENDS

Notes to Editor

Photo of the Bishop John Keenan: https://www.bcos.org.uk/portals/0/@publications/photos/bishop%20john%20keenan.gif

Pastoral Letter from Bishop Keenan: https://www.bcos.org.uk/portals/0/@publications/letters/Pastoral Letter - Assisted Suicide Westminster - August 2026.pdf

The Bishops’ Conference of Scotland (BCoS) is the assembly of the Catholic bishops of Scotland, working together on national pastoral, social and legislative matters on behalf of the Church. Bishops’ Conference of Scotland

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]

19th August 2026

19 August 2026

Church Leaders Welcome New Fund to Support Scotland’s Listed Places of Worship

Scotland’s Catholic bishops have joined other religious leaders in welcoming a new £1 million fund to cover the cost of repairs to listed buildings in Scotland.

Bishop John Keenan, President of the Catholic Bishops' Conference of Scotland, and Rt. Rev. Gordon Kennedy, Moderator of the General Assembly of the Church of Scotland, said the money will provide much-needed support to maintain historically significant assets at the heart of community life.

The Scotland Places of Worship Fund will open this autumn to help congregations – from any faith group or denomination – recover VAT costs associated with repair works if they worship in a listed building.

The pilot scheme was developed in response to the closure of the previous UK-wide Listed Places of Worship Grant Scheme earlier this year, which sent shockwaves throughout faith communities.

The Scottish Churches Leaders’ Forum and the Scottish Churches Committee urged the UK and Scottish Governments to ensure that listed places of worship are not disproportionately affected by the decision to end the grant scheme in Scotland.

Church members were invited to write to their local elected representatives asking them to lobby the Scottish Government to launch a substitute scheme to ease the financial pressure on congregations.

The money will be made available through the existing Historic Environment Scotland (HES) grants budget and is a standalone scheme.

Bishop Keenan said: “We warmly welcome Historic Environment Scotland's announcement of the Places of Worship Fund pilot for Scotland, which recognises the vital contribution that churches and other places of worship make to Scotland's heritage and community life.”

“The fund will provide much-needed support for the care and conservation of these important buildings, helping to address the loss of the previous UK-wide scheme.”

“We look forward to engaging constructively with Historic Environment Scotland and the Scottish Government as the pilot progresses and to discussions on establishing a permanent, sustainable funding arrangement for the future.”

Commenting on the announcement, the Rt. Rev. Gordon Kennedy said:

“I’m very grateful for the support of HES and the Scottish Government in recognising the importance of places of worship, which are so often cherished by people beyond members of the congregation.”

“We know how difficult it is for communities to lose their place of worship, and support for repairs and maintenance will help keep more places warm, wind and watertight, and it makes it just a wee bit easier for local volunteers to care for these historic assets.”

Religious leaders are encouraging eligible parishes and communities to consider applying when the fund opens for applications later this year. Detailed information can be found at:

https://www.historicenvironment.scot/about-us/news/hes-launches-pilot-fund-to-support-scotlands-historic-places-of-worship/

Contact:

Media Office

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

News from the Commissions and Agencies

Archive by category: BCoS FacebookReturn

May 2026

26May

Photos from Bishops' Conference of Scotland's post

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

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.

26May

Photos from Bishops' Conference of Scotland's post

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

Residents from Highgate Care Home recently joined the “Soap Glow” event in Coatbridge, held at St Bernard’s Church alongside St Bernard’s Primary School.

Soap Glow is a Lanarkshire-based initiative helping to address hygiene poverty by providing free, bespoke wellbeing packs to children and families most in need. The packs are prepared by young people of St Bernard's Primary, Coatbridge, and delivered with dignity, offering practical support, care and compassion to those needing support.

The event was a powerful example of Catholic social teaching in action, particularly the call to uphold the dignity of every person and to stand in solidarity with those most vulnerable in our communities. It was encouraging to see young people, parishioners and local residents coming together in a spirit of service, generosity and encounter.

A wonderful witness to faith lived out through practical love of neighbour. 🙏

26May

Gospel

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

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.’

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 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

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

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 | 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

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.