Hope in Crisis: A Defining Theme for 2025

The Jubilee’s central theme, «hope,» resonates deeply in a world where 75% of Italians believe hope is in crisis. Rather than focusing solely on spiritual renewal, many view the Holy Year as a platform to address urgent societal issues. A significant 70% hope the Jubilee will amplify efforts toward peace in war-torn regions, while a majority expect the Church to strengthen its advocacy against poverty, hunger, and inequality—hallmarks of Pope Francis’ papacy.

Two-thirds of Italians identify Pope Francis’ commitment to peace and fraternity as defining features of his pontificate. His emphasis on aiding the marginalized and promoting Gospel values resonates with 60% of respondents. Additionally, his approach to communication, which combines -according to the study- clarity with compassion, has earned him widespread admiration.

Notably, over 40% highlight his focus on young people and his vision of an inclusive Church attuned to the modern world. His environmental advocacy, exemplified by his encyclical «Laudato Si», is also seen as a signature aspect of his leadership.

Challenges Facing the Church

While Pope Francis enjoys high levels of trust, confidence in the Church as an institution lags at 45%. This gap reflects broader societal trends, including declining religious participation. Although 72% of Italians identify as Catholic, only one in six regularly attends Mass.

Key challenges identified by the public include reconciling faith with modern realities, addressing sexual abuse scandals, and engaging younger generations. Additionally, many see the need for the Church to maintain relevance in discussions about peace and justice while navigating a decline in vocations.

Calls for Renewal and Creativity

As the Jubilee offers a moment of reflection, many Italians see it as an opportunity for the Church to evolve. A majority, 57%, advocate for a more creative expression of faith to attract younger generations. Nearly 40% call for greater involvement of laypeople and women, while others suggest leveraging technology and social media to strengthen connections within the faith community.

Interestingly, a smaller but vocal segment—around 20%—emphasizes the importance of defending tradition as a means of revitalizing the Church. This tension between innovation and tradition underscores the complexity of the Church’s path forward.

Pope Francis’ ability to address real-world concerns has made him a figure of trust not just among Catholics, but across the Italian population. As Demopolis director Pietro Vento observed, “Italians value the Pope’s alignment with the genuine needs of families and his ability to communicate with clarity and authenticity.”

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This sixth annual report, based on a survey of 1,000 adults, paints a picture of a nation grappling with complex issues yet reaffirming its commitment to the principles of pluralism, individual rights, and the role of faith in public and private life.

Pluralism: A Cornerstone of Freedom

The category with the strongest support in the survey was “Religious Pluralism,” which scored 86 points. This metric reflects the extent to which Americans believe in the right to live out one’s faith, even when it differs from mainstream practices. From coast to coast, respondents expressed overwhelming support for ensuring that diverse religious traditions are respected and protected.

“This year’s index sends a clear message: Americans value the right to live authentically according to their beliefs,” said Mark Rienzi, president and CEO of Becket. “Even in a time of stark divisions, there is unity in affirming the importance of faith as a cornerstone of our society.”

Public Expression and Protections for Believers

The survey also highlighted broad agreement on issues related to sharing faith and expressing it publicly. “Sharing Religion” received a score of 72, reflecting strong support for the right to discuss and share religious beliefs. Meanwhile, “Religion in Action” scored 70, signaling that most Americans believe faith should have a place in public life, from business to healthcare.

In the workplace, for example, 82% of respondents supported employees’ rights to religious expression, such as wearing faith-specific clothing or observing religious holidays. Additionally, 63% affirmed that religious practices should be accommodated even when they may inconvenience others.

Hot-Button Issues: Education, Healthcare, and Parental Rights

The survey delved into controversial topics, such as parental rights in education and religious objections in healthcare, revealing significant support for faith-based perspectives.

– Education: An overwhelming 77% of respondents supported parents’ rights to exempt their children from public school curricula on gender identity and sexuality if it conflicts with their religious beliefs.

– Healthcare: About 70% opposed forcing religious employers to cover abortion procedures against their convictions. Similarly, 70% believed that healthcare workers with religious objections to abortion should not be compelled to participate in such procedures.

 Church and State: A Delicate Balance

While Americans broadly support religious freedom, some categories showed more nuanced views. The “Religion and Politics” category scored 68, indicating a general but cautious endorsement of religious influence in lawmaking. The “Church and State” category scored lowest at 58, reflecting a mixed sentiment about the intersection of government and religion.

One contentious case cited in the survey was Massachusetts’ denial of a foster care application from a Catholic couple due to their adherence to Catholic teachings on marriage and gender. Two-thirds of respondents believed the state was wrong in its decision, underscoring the tension between religious convictions and state policies.

The survey found Americans divided on the broader role of religion in society. While 56% see faith as part of the solution to societal challenges, 44% view it as contributing to the problems. Despite this divide, there remains widespread agreement on the value of protecting religious freedom for all.

Released on National Religious Freedom Day, the index serves as both a barometer and a beacon. Rienzi emphasized its relevance: “The results should encourage us as a nation to continue fostering an environment where faith can flourish. Religious freedom isn’t just a constitutional right—it’s a foundation for unity in our diversity.”

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The Report points out that over 90% of the complaints of abuse compiled occurred before 1990, and only 3% correspond to incidents recorded since 2000. This reflects that the majority of cases happened in a period prior to the efforts of reform implemented over the last decades.

Between 2004 and 2024, there was a total of 16,276 complaints of abuse against minors by clerics and religious. Of these, around 82% were considered credible. Although the impact is devastating, the Report underscores that the majority of the alleged perpetrators are no longer active in ministry: 86% have died, have been laicized or are retired.

Victims and Patterns

The analysis reveals disquieting patterns: four out of five victims were men and more than half were between 10 and 14 years old at the time of the abuse. This information stresses the need to continue working on policies of prevention and accompaniment that protect minors and eradicate the abuse of power and trust.

Economic and Moral Costs

The financial impact of this crisis is colossal. The Dioceses and Religious Orders have disbursed more than US$5 billion (exactly US$5,025, 346, 893) over the last 20 years, the majority destined to compensations for the victims and legal fees. Although insurance companies have covered a part of these costs, their contribution has decreased drastically over the last decade, leaving religious institutions with a greater economic burden.

Reforms and Signs of Hope

Despite the devastating historical scope of the problem, the Report suggests that the reforms implemented since the end of the 20th century are marking a difference. The implementation of stricter policies, such as the “Letter for the Protection of Children and Young People,” adopted in 2002, has contributed to the reduction of recent incidents.

The Report also underscores the crucial role of transparency and of institutional commitment to address the crisis. Although the Catholic Church still faces significant challenges in terms of credibility and public trust, this study offers a basis to continue advancing towards a culture of greater security and responsibility.

Towards a More Secure Future

The decrease in new cases of abuse over the last two decades is a step in the right direction, but it cannot be a motive for complacency. The Catholic Church in the United States faces the constant challenge to guarantee that the errors of the past are not repeated and to offer justice and reparation to the victims.

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To tell the truth, the paragraph reiterates, word for word, what is established in number 199 of the document, issued by the then Congregation for the Clergy, titled “The Gift of the Priestly Vocation. Ratio Fundamentalis Institutionis Sacerdotalis” of December 8, 2016 and which in turn reiterates the content of the Instruction published by the then Congregation for Catholic Education in 2005.

“In regard to persons with homosexual tendencies that approach the Seminaries or that in the course of their formation discover such a situation, in coherence with the Magisterium, the Church, respecting profoundly the persons in question, cannot admit to the Seminary and to Holy Orders those that practice homosexuality, present profoundly rooted homosexual tendencies or support the so-called gay culture. The persons mentioned are, in fact, in a situation that gravely hinders a correct relationship with men and women,” states the document of 2016 as does that of the Italian Episcopal Conference, published on Thursday, January 9, 2025.

The true novelty of the document, in fact, is the focus that the new norms put on “discernment,” particularly in the first three years of the formative itinerary. “In the first place we try to situate the person by helping candidates to the priesthood to acquire clarity within themselves.” In a word, it is “an accompaniment to self-knowledge that is often lacking in the young generations and that doesn’t exclude young men that arrive at the Seminaries,” stressed Bishop Stefano Manetti of Fiesole, President of the Episcopal Commission for the Clergy and Consecrated Life.

The new Ratio published on Thursday, January 9, explains to formators in the formative process that “when reference is made to homosexual tendencies, it is also appropriate not to reduce discernment solely to this aspect, but, as for each candidate, to understand its significance in the global framework of the young man’s personality, so that, knowing and integrating the objectives proper to the human and priestly vocation, he can achieve overall harmony.” In sum, Bishop Manetti of Fiesole reiterates that it “means putting the person at the center, beyond immediate categorizations, to accompany him to see the truth about his sexual orientation.” Hence, a “full awareness of himself also in the affective-sexual sphere.” This is a concern that formators are called to have for all candidates to the priesthood, including the heterosexuals.

In paragraph 44 the document underscores again that “the objective of the formation of the candidate to the priesthood in the affective-sexual sphere, is the capacity to receive as a gift, to choose freely and to live responsibly chastity in celibacy. In fact, “it is not a merely affective indication, but the synthesis of an attitude that expresses the contrary of possession. Chastity is freedom from possession in all the realms of life.” A phrase that some have interpreted as a possible opening to homosexual priests as long as they are chaste. “It is not a correct reading, because the paragraph reiterates from the beginning the norms of the Magisterium,” explains Bishop Manetti.

Translation of the Italian original into Spanish by ZENIT’s Editorial Director and, into English, by Virginia M. Forrester.

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One in Seven Christians Is Persecuted Worldwide

Puertas Abiertas points out that “310 million Christians face very high or extreme levels of persecution” worldwide. That persecution has other figures that should be a reason for alarm but that usually do not merit the attention of the main media: in 2024, 4,476 Christians were killed because of their faith, 4,744 were imprisoned for religious reasons and 7,679 Christian churches and properties were attacked. On average, one in seven Christians is persecuted worldwide, a situation suffered by one in five Christians in Africa and two in five Christians in Asia.

Once Again North Korea Heads the List of Persecution

Once again North Korea is the country that heads the list, the number one position of Christo-phobia, which it has held uninterruptedly since 2023. About that brutal and paranoic Communist dictatorship, Puertas Abiertas points out the following:

“If it’s discovered in North Kora that you are Christian, they can kill you in the act. If they don’t kill you, they will deport you to a work camp and treat you as a political criminal. They will punish you with years of forced labour, which few survive. And you won’t be the only one that is punished: it’s probable that the North Koran Authorities will corral your extensive family and punish it also, including members of your family that aren’t Christians.

There is no religious life in North Korea. It’s impossible to meet for worship or prayer, even worship and prayer in secret run a great risk. Official spies can report you if they have some indication that you are a Christian, and their neighbours or teachers could do the same.”

Al-Shabab’s Islamism Situates Somalia as Number 2

The second place is held by an Islamic country: Somalia, especially due to the domination exercised by the Al-Shabab Islamist terrorist group, linked to Al-Qaeda in part of that African country. Puertas Abiertas denounces:

“In Somalia, to follow Jesus is a question of life or death. Al-Shabab, a violent militant Islamist group is at war with the government and controls large areas of the country. This group applies a strict form of Shariah (Islamic Law)  and is committed to eradicate Christianity from Somalia. They had often murdered Somali Christians in the act. The dangers have increased over the years, as the militants have focused increasingly on finding and eliminating Christian leaders.”

Eight Communist Dictatorships Are on the List . . . 

As in previous years, eight Communist dictatorships are on the list of Puertas Abiertas: North Korea (number 10, Eritrea (6), the People’s Republic of China (15), Laos (21), Cuba (26), Nicaragua (30) and Vietnam (44). Both North Korea and Eritrea are in the group of extreme levels of persecution; the other Communist dictatorships are in the group of very high levels of persecution; hence, far from lowering its persecution against Christians, the dictatorship’s pressure is maintained and even increased.

. . .  and 35 Countries Where Islam Is the Cause of Persecution

Moreover, there are 35 countries on the list in which the cause of persecution is Islamic oppression: Somalia (2nd place), Yemen (3rd), Libya (4th) Sudan (5th), Nigeria (7th), Pakistan (8th), Iran (9th), Afghanistan (10th), Saudi Arabia (12th), Mali (14th), Maldives (16th), Iraq (17th), Algeria (19th), Burkina Faso (20th), Morocco (21st), Mauritania

(23rd), Uzbekistan (25th), Central African Republic (27th), Niger (28th), Turkmenistan (29th), Oman (32nd),Tunisia (34th), Democratic Republic of Congo (35th), Mozambique (37th), Kazakhstan (38th), Tajikistan (39th), Egypt (40th), Qatar (41st), Comoros Islands (42nd), Cameroon (43rd), Turkey (45th), Tajikistan (47th), Brunei (48th), Chad 49th), and Jordan (50th).

It must be pointed out that there are Islamic countries that have disappeared from the list, not because there is no longer persecution in them but because the list is limited to 50 countries. In some previous editions, the list included countries with high levels of persecution. Today, all the countries that are on it have extreme or very high levels of persecution, which leaves out countries with high or very high levels of persecution against Christians.

The Mexican and Colombian Cases

Moreover, there are American countries on the list that are not Communist dictatorships, but that have Extreme-Left Presidents: Mexico (31st place) and Colombia (46th place). In both cases, crime is an important motive of persecution, but in Mexico it’s also indigenism and the intolerant state secularism.

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Throughout 2024, several countries, such as Ireland, Spain and Norway, formally recognized the State of Palestine. Today, 149 countries do so, in addition to States such as Belgium, Luxembourg, France and Great Britain, which have expressed their willingness to do so. Since 2012, when the UN General Assembly recognized the Palestinian Authority as a non-member Observer State, the PNA has signed almost 200 Treaties and has adhered to numerous unilateral bodies. However, international recognition does not solve the problems on the ground: the continuous expansion of Jewish colonies in the Occupied Territories (which did not cease during 2024); the fragmentation of the Palestinian territories between the West Bank, Gaza and East Jerusalem; the difficulties of guaranteeing order and security in the areas controlled by the Palestinians, and the corruption that has brought the Palestinian Public Administration to its knees.

Hence, the man problem is that, although international recognition carries weight from the political point of view, in itself it does not bring concrete benefits to the Palestinians: the Israeli Government’s actions to demolish the PNA’s finances have led the organization to the edge of insolvency and today, the World Bank warns, the Palestinian Authority is  closer to financial collapse than it has never been since the Second Intifada (2000-2005).

On the other hand, the financial limitations are only one of the reasons of the bad governance of the Palestinian Authority: corruption and authoritarianism have made the PNA’s popularity plummet. In the areas it controls almost totally (the A and B Zones established 30 years ago by the Oslo Agreements and which now encompass around 40% of the West Bank), the PNA is only able to guarantee partially services to residents and, at this point, not even security. For years a growing number of armed bands have challenged the unmotivated and badly paid Palestinian Police Forces in Jenin, Nablus and Tulkarem. The last survey carried out in the Gaza Strip and the West Bank in September 2024 by the Palestinian Center for Policy and Survey Research, the largest Palestinian demographic institute with headquarters in Ramallah, showed a significant decrease in the support of the October 7, 2023 attack (from 52% in the previous survey to 39% in September) and the expectations that Hamas can “win” the war (from 48% to 28%). Support has also decreased for Hamas to control the Gaza Strip when the war ends: only 37% of Gazans think this is possible (as opposed to the 70% of Palestinians of the West Bank), whereas 42% of Gazans think that the administration should be in the hands of the Palestinian Authority, as opposed to 17% in the Territories. Finally, the survey showed a significant increase of consensus in favour of the Two-State solution: now it is 39% between the West Bank and Gaza, as opposed to the 32% of the first semester, but the percentage increases to 51% if the 1967 borders are included. There is also a decrease of support to armed struggle and a significant increase in consensus in favour of negotiations.

The fact is that a signature is not sufficient for the Palestinian Authority to go from being a provisional body to an entity that can represent a permanent State. The risk that Palestine might be born as a failed State is realistic in this serious situation of disfunction and inefficiency, economic insolvency and popular de-legitimization: the inability to at least guarantee order and security could favour the rise of armed criminal organizations in different areas of the West Bank, as happened during the Second Intifada. To avoid such a scenario should be above all a concern of the State of Israel and of those who are concerned as well about its future.

The most urgent measure to stabilize the construction process of the Palestinian State is to respond to the financial emergency. Mohammad Mustafa, the Palestinian Prime Minister designated last February, has requested US$2,700 million to reestablish the cash flow at least until mid 2025, but this fund is a temporal cover and only with the aid of international actors will it yield concrete results.

“The ceasefire should have taken place a long time ago,” said Khaled Khiari, senior official of the UN General Secretariat, on Wednesday, December 18 at the UN Security Council. “The collective punishment of the Palestinian people and the incessant bombing of Gaza are unjustifiable: the continuation of the occupation also in the West Bank, where settlements are illegitimate and violate International Law, will only lead to more hatred and antagonism and sow seeds of instability throughout the region,” he said.

Translation of the Italian original into Spanish by ZENIT’s Editorial Director and, into English, by Virginia M. Forrester

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The Dominance of Christianity, but Signs of Decline

Christianity continues to dominate the 119th Congress, with 87% of voting members identifying as Christian—a slight drop from the previous session’s 88%. This figure starkly contrasts with the broader U.S. population, where only 62% of adults identify as Christian. A decade ago, the Christian presence in Congress was even more pronounced, standing at 92%, underscoring a gradual but persistent decline.

Today, the Congress counts 461 Christians among its members, down from 469 in the last session and 491 in the 2015-17 session. This represents the lowest number of Christians in Congress since the 2009-2011 session, the first for which the Pew Research Center began tracking this data.

Protestants and Catholics: Shifting Numbers

Protestants make up the largest group within the Christian members of Congress, with 295 representatives and senators, accounting for 55% of the body. However, this figure is significantly lower than historical norms; in 1961, there were 398 Protestant members. Over the past decade and a half, the number of Protestants has hovered below 300 in six out of nine sessions.

Among Protestant subgroups, Baptists hold the largest representation with 75 members, a small increase from the previous session. Other Protestant denominations such as Methodists (26 members), Presbyterians (26), Episcopalians (22), and Lutherans (19) have seen their numbers steadily decline, reflecting broader trends of shrinking membership in these denominations across the U.S.

The Catholic presence in Congress stands at 150 members, a slight uptick from the last session but below the average of the past 15 years. Catholics comprise 29% of the House and 24% of the Senate, maintaining a prominent, though slightly diminished, influence.

A Growing Religious Mosaic

While Christianity remains the majority, non-Christian faiths are gradually gaining representation, reflecting the increasing diversity of the American population. The 119th Congress includes:

• 32 Jewish members, down by one from the previous session but still comprising 6% of Congress, compared to just 2% of the U.S. adult population.
• Four Muslims, including new entrant Lateefah Simon (D-CA), marking a record high.
• Four Hindus, double the number from the last session, including freshman member Suhas Subramanyam (D-VA).
• Three Buddhists, with Derek Tran (D-CA) joining incumbents.
• Three Unitarian Universalists, all returning members.

Additionally, three members identify as unaffiliated, a rare stance in Congress despite the rising number of “nones” (those without religious affiliation) among the general population. These members include Yassamin Ansari (D-AZ), Emily Randall (D-WA), and Abraham Hamadeh (R-AZ).

Religious Affiliation by Party

Partisan lines reveal distinct religious trends:

• Republicans: Nearly all Republican members (98%) identify as Christian, with a majority Protestant (68%) and a significant minority Catholic (25%).
• Democrats: While three-quarters of Democrats in Congress are Christian, the party also accounts for the majority of non-Christian members, including most Jews, Muslims, Hindus, Buddhists, and the unaffiliated.

Newcomers: Diverse and Less Christian

The 73 new members of the 119th Congress reflect a trend toward less Christian representation. Only 78% of these freshmen identify as Christian, compared to 88% of returning members. Newcomers are also less likely to be Protestant (47%) and more likely to belong to minority faiths or have no affiliation at all.

Congress vs. the Nation: A Stark Contrast

Despite these incremental changes, Congress remains far more religious—and overwhelmingly Christian—compared to the general U.S. population. While nearly three in ten Americans (28%) are unaffiliated, less than 1% of Congress identifies this way.

This gap underscores the unique nature of religious identity in political representation. While America becomes more religiously diverse and secular, its legislative body remains rooted in longstanding traditions of Christian dominance.

Looking Ahead

The 119th Congress encapsulates a dynamic intersection of tradition and change. While the Christian majority remains robust, incremental shifts in religious affiliation hint at a broader societal evolution. As the nation continues to diversify, it will be interesting to see how future sessions of Congress mirror—or diverge from—these trends.

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***

There Is Faith in Humor

By Pope Francis

Life inevitably has its sadnesses, which are part of every path of hope and every path toward conversion. But it is important to avoid wallowing in melancholy at all costs, not to let it embitter the heart.

These are temptations from which not even clerics are immune. And sometimes we unfortunately come across as bitter, sad priests who are more authoritarian than authoritative, more like old bachelors than wedded to the church, more like officials than pastors, more supercilious than joyful, and this, too, is certainly not good. But generally, we priests tend to enjoy humor and even have a fair stock of jokes and amusing stories, which we are often quite good at telling, as well as being the object of them.

Popes, too. John XXIII, who was well known for his humor, during one discourse said, more or less: “It often happens at night that I start thinking about a number of serious problems. I then make a brave and determined decision to go in the morning to speak with the pope. Then I wake up all in a sweat … and remember that the pope is me.”

How well I understand him. And John Paul II was much the same. In the preliminary sessions of a conclave, when he was still Cardinal Wojtyła, an older and rather severe cardinal went to rebuke him because he skied, climbed mountains, and went cycling and swimming. The story goes something like this: “I don’t think these are activities fitting to your role,” the cardinal said. To which the future pope replied, “But do you know that in Poland these are activities practiced by at least 50 percent of cardinals?” In Poland at the time, there were only two cardinals.

Irony is a medicine, not only to lift and brighten others, but also ourselves, because self-mockery is a powerful instrument in overcoming the temptation toward narcissism. Narcissists are continually looking into the mirror, painting themselves, gazing at themselves, but the best advice in front of a mirror is to laugh at ourselves. It is good for us. It will prove the truth of the proverb that there are only two kinds of perfect people: the dead, and those yet to be born.

Jokes about and told by Jesuits are in a class of their own, comparable maybe only to those about the carabinieri in Italy, or about Jewish mothers in Yiddish humor.

As for the danger of narcissism, to be avoided with appropriate doses of self-irony, I remember the one about the rather vain Jesuit who had a heart problem and had to be treated in a hospital. Before going into the operating room, he asks God, “Lord, has my hour come?”

“No, you will live at least another 40 years,” God says. After the operation, he decides to make the most of it and has a hair transplant, a face-lift, liposuction, eyebrows, teeth … in short, he comes out a changed man. Right outside the hospital, he is knocked down by a car and dies. As soon as he appears in the presence of God, he protests, “Lord, but you told me I would live for another 40 years!” “Oops, sorry!” God replies. “I didn’t recognize you.”

And I’ve been told one that concerns me directly, the one about Pope Francis in America. It goes something like this: As soon as he arrives at the airport in New York for his apostolic journey in the United States, Pope Francis finds an enormous limousine waiting for him. He is rather embarrassed by that magnificent splendor, but then thinks that it has been ages since he last drove, and never a vehicle of that kind, and he thinks to himself: OK, when will I get another chance? He looks at the limousine and says to the driver, “You couldn’t let me try it out, could you?” “Look, I’m really sorry, Your Holiness,” replies the driver, “but I really can’t, you know, there are rules and regulations.”

But you know what they say, how the pope is when he gets something into his head — in short, he insists and insists, until the driver gives in. So Pope Francis gets behind the steering wheel, on one of those enormous highways, and he begins to enjoy it, presses down on the accelerator, going 50 miles per hour, 80, 120 … until he hears a siren, and a police car pulls up beside him and stops him. A young policeman comes up to the darkened window. The pope rather nervously lowers it and the policeman turns white. “Excuse me a moment,” he says, and goes back to his vehicle to call headquarters. “Boss, I think I have a problem.”

“What problem?” asks the chief.

“Well, I’ve stopped a car for speeding, but there’s a guy in there who’s really important.”

“How important? Is he the mayor?”

“No, no, boss … more than the mayor.”

“And more than the mayor, who is there? The governor?”

“No, no, more.”

“But he can’t be the president?”

“More, I reckon.”

“And who can be more important than the president?”

“Look, boss, I don’t know exactly who he is, all I can tell you is that it’s the pope who is driving him!”

The Gospel, which urges us to become like little children for our own salvation (Matthew 18:3), reminds us to regain their ability to smile.

Today, nothing cheers me as much as meeting children. When I was a child, I had those who taught me to smile, but now that I am old, children are often my mentors. The meetings with them are the ones that thrill me the most, that make me feel best.

And then those meetings with old people: Those elderly who bless life, who put aside all resentment, who take pleasure in the wine that has turned out well over the years, are irresistible. They have the gift of laughter and tears, like children. When I take children in my arms during the audiences in St. Peter’s Square, they mostly smile; but others, when they see me dressed all in white, think I’m the doctor who has come to give them a shot, and then they cry.

They are examples of spontaneity, of humanity, and they remind us that those who give up their own humanity give up everything, and that when it becomes hard to cry seriously or to laugh passionately, then we really are on the downhill slope. We become anesthetized, and anesthetized adults do nothing good for themselves, nor for society, nor for the church.

***

This essay is adapted from his forthcoming book “Hope: The Autobiography,” written with Carlo Musso.

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(ZENIT News – Asia News / Milan, 12.19.2024).- ‘There has always been talk of the “Lebanonisation” of Iraq after the American invasion in 2003. Now we hope that Syria will not undergo an ‘Iraqiisation’, that is, that the Iraqi example will not determine the future of Syria. That is why, today, the Syrians should avoid [making] the same mistakes,’ observes Saad Salloum, journalist and associate professor of political science at al-Mustanṣiriyya University in Baghdad, one of the capital’s most prestigious universities, and a profound connoisseur of the Middle East region, draws a parallel between the fall of the Iraqi and Syrian regimes.

‘The repetition of the Iraqi scenario,’ the scholar explains to AsiaNews, ‘is evident in the following example: the decision to overthrow Saddam Hussein was taken in 1990, but the regime did not fall until 2003, that is, 13 years later. This is the same period that was used with Bashar al-Assad, after the decision to remove him from power in 2011’.

In this regard, he recalls a saying used by then White House tenant George H.W. Bush which, he points out, ‘may explain the repetition of this time lapse: when asked in 1991 [during the first Gulf War] how he had ended Saddam’s rule, [the US president] replied: “I see him like a fish in water; I don’t catch him, but I drain the water around him and he dies!”’ Thus, a timeframe of ‘13 years’ aimed at ‘drying up any regime’, he concludes, is ‘sufficient’ for its downfall ‘without the need to think of any factor that presses the end button’.

The fall of Assad

‘The fall of Bashar al-Assad’s regime in Syria,’ the scholar points out, ‘revealed a flaw in the Iraqi government’s vision. A confusion in its calculations and a clear subservience to external projects that have no connection with national interests’ but rather with those of other actors, regional and otherwise, from Moscow to Tehran to Washington.

‘This collapse,’ he adds, ’has highlighted a short-sightedness and lack of awareness of the geopolitical, cultural and demographic interconnections that have characterised relations between the two countries throughout history.

The confusion allegedly began ‘when the camps in Latakia became strongholds for recruiting terrorists and sending car bombs towards Iraq. Moreover, in 2009 Baghdad filed a complaint against Damascus,’ he recalls, “for its involvement in the attack on the Ministry of Foreign Affairs”.

Subsequently, there was ‘an unusual action by the Iraqi government, which suddenly forgot these violations,’ he continues, ‘and sided completely with the (former) Syrian regime.

Turning a blind eye to the presence of Iraqi armed groups that have been defending that regime since 2011, and placing the entire political weight of Iraq in the hands of the regime, without considering the likelihood of the fall or rise of the opposition, and without paying attention to the suffering of the Syrian people. This has led,’ the reasoning concludes, “to a significant gap in relations between the two countries, as the Iraqi government has shown no desire to coordinate with the Syrian opposition factions, or even with the tribes close to the border strip”.

A new vision

The Baghdad government has overlooked ‘fundamental differences’ between the two systems ‘from a political and ideological point of view’, the scholar continues. While the Iraqi system is based on a constitution ‘that guarantees political pluralism, public freedoms, elections and the peaceful transfer of power’, the Syrian system is based on an ‘individual and totalitarian regime that kills and imprisons opponents in broad daylight’. Hence the criticism of the leadership which, he explains, ‘if it had sufficient wisdom’ should have welcomed and supported ‘any alternative to the Assad regime’ because, whatever the form, it would have been ‘closer to the structure of the Iraqi system’.

Otherwise, it pursued the choice of ‘siding with an authoritarian and corrupt regime’. ‘To overcome this accumulation of errors, turn the page on the past and realise a new vision that balances the interests of Iraq and Syria,’ says Salloum, Baghdad must “take tangible measures to ensure the recovery of the new Syria”. The call, he continues, is to ‘cut off any avenue that leads to increasing dependence on the drug trade, which is estimated to make up 50 per cent of Syria’s gross domestic product (GDP)’.

In this regard, Saad Salloum – already the first Muslim to win the Zêd Foundation Award for Human Solidarity, a prize awarded to personalities who have distinguished themselves in the field of the protection of rights and freedoms – summarises in a few points the basis for ‘building bridges of trust’ with the Syrian people: firstly, the distribution of urgent humanitarian aid in the form of food and medicine by land, acting as a ‘launching point’ for basic necessities; sending Iraqi Civil Defence teams to ‘save lives’ in a situation of chaos linked to political changes or to help open regime prisons such as Sednaya; providing support ‘in the field of fuels and energy’ as Iraq does for Lebanon and Jordan and, at a later stage, re-launching the Kirkuk-Banias oil pipeline; an ‘inclusive’ Iraqi political initiative to bring the Syrian factions in Baghdad together under the umbrella of Arab neighbours, contributing to the reconciliation of the parties and limiting the role of Turkey and Iran; launching a ‘Syria reconstruction fund’.

Balance of power

This is not an easy task, because Iraq itself has to cope with Tehran’s growing influence in domestic politics, thanks also to the presence of militias – some of which also call themselves ‘Christian’, such as those linked to the self-styled leader ‘Rayan the Chaldean ’ – in the territory.

Over the past two decades, in fact, Iraq has been transformed from an enemy into a crucial strategic location for Tehran’s regional ambitions, with Baghdad constituting one of the main centres of the so-called Axis of Resistance, as well as influencing internal conflicts and opposition to the United States. Iranian officials have pursued a complex strategy, including supporting Shia militia groups, building strong relationships with Iraqi political leaders, and shaping cultural and social aspects.

Some Pasdaran (Irgc) commanders have referred to the neighbour as ‘one of Iran’s provinces’ and the Islamic Republic itself is now concerned about developments within the country. Now the Syrian experience – with the fall of Bashar al-Assad representing a painful and strategic blow for Tehran – looms over Iraq, and the long formation of Shia militias and the sale of weapons and hardware to Baghdad, worth almost 10 billion dollars, may be of little use.

‘The issue of change in Iraq,’ notes Saad Salloum, ’has become a significant part of the discussions, based on the transformations in the region and the resulting changes in so-called Iranian influence, especially after what happened in Lebanon and Syria.

‘The potential threat,’ he continues, ’is not the result of external action, but rather the product of the upheaval in the balance of power across the entire region. The Iraqi political system that was formed in 2003 is now just an empty form and the balance of power has become the main element of government. And when there is a change in the balance at the regional level, the change will inevitably have repercussions [also] in Iraq’.

What has happened in Syria, the scholar concludes, added to the ‘pressure that Iran may face with the arrival of the Republican American administration and the prospect of Iranian influence reaching the militias in Iraq’ are all factors that will determine the future picture.

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A Lifeway Research study reveals that 91% of Americans participate in Christmas festivities. This figure has held steady since 2010 and includes people from all religious and non-religious backgrounds. Catholics (99%) and Protestants (97%) lead the way in marking the day traditionally tied to Jesus’ birth. However, even 74% of individuals from non-Christian religions and 82% of the religiously unaffiliated join in celebrating the season.

“Christmas is a shared cultural moment in America,” said Scott McConnell, Lifeway Research’s executive director. “Even those unfamiliar with the story of Jesus’ birth find meaningful ways to participate.”

Christmas Without Christ?

While the majority of Americans celebrate Christmas, understanding of its biblical roots is lacking. According to a 2018 Lifeway study, only 22% of U.S. adults believe they could accurately and entirely retell the Nativity story from memory. Another 31% say they could recount it but might miss some details or get others wrong. About 25% could only provide a general summary, while 17% admit they couldn’t recount the story at all.

This gap between celebration and understanding has puzzled researchers, especially since 65% of Americans express a desire for Christmas to be more focused on Jesus.

“The biblical story of Jesus’ birth hasn’t changed in 2,000 years, but fewer than half of Americans think they could share it accurately,” McConnell observed. “Amid the many holiday traditions, perhaps the most vital one churches can offer is simply reading the Nativity story aloud.”

Faith, Education, and Memory

The ability to recount the biblical Christmas story varies widely across demographics. Evangelical Christians stand out, with 46% confident they could retell the story accurately—three times more than non-evangelicals (15%). Regular church attendance also plays a role. Among Christians who attend services at least four times a month, 45% say they could recall the story, compared to just 13% of those who attend less frequently.

Education adds another layer of complexity. Americans with college degrees (35%) or bachelor’s degrees (26%) are far more likely to feel confident in recounting the story than those with a high school diploma or less (18%).

Regional and Gender Trends

Regionally, Christmas spirit seems brightest in the Midwest, where 94% of residents celebrate the holiday. This is higher than the 88% observed in the Northeast, where traditions may face stiffer competition from diverse cultural expressions. Women (94%) are also more likely than men (89%) to participate in Christmas celebrations, highlighting potential differences in how the holiday is perceived and observed.

The Challenge of Keeping Christ in Christmas

The findings reflect a broader cultural trend: while Christmas remains a dominant holiday, its religious significance continues to blur for many Americans. Fictional holiday stories, from Rudolph to Santa Claus, grow more prominent each year, overshadowing the biblical narrative for many.

Church leaders see this as both a challenge and an opportunity. “Programs that bring the Nativity story to life—whether through live readings, plays, or sermons—are more important than ever,” McConnell said.

A Holiday of Paradoxes

Christmas in the U.S. stands at a crossroads: a universal celebration uniting people across beliefs, yet increasingly detached from its original meaning. Whether Americans reconnect with the spiritual core of the holiday remains to be seen, but one thing is clear—Christmas, in its many forms, is here to stay.

In a country where only one in five can recall the Nativity story but nearly everyone hangs lights and exchanges gifts, Christmas is as much about culture as it is about faith. Perhaps the beauty of the holiday lies in this paradox: a timeless story waiting to be rediscovered amid the twinkling lights and joyful songs.

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