***

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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Faith Meets Festivity 

While Christmas retains its association with the birth of Christ for many, the study reveals a growing shift toward secular celebrations. Time-honored customs like decorating trees, exchanging gifts, and gathering with loved ones now often overshadow its religious core. Yet, for the 47% who attend church, faith remains the primary motivation, with 60% citing a desire to honor Jesus Christ. Others attend out of tradition (16%), family togetherness (15%), or to embrace the Christmas spirit (8%).

The Power of an Invitation 

Despite declining attendance, the study offers a silver lining: 56% of those who don’t typically go to church during Christmas said they might consider attending if invited by someone they know. Among them, 17% indicated a strong likelihood of accepting such an invitation. This highlights an opportunity for communities of faith to rekindle connections through personal outreach.

Who’s in the Pew? 

Attendance patterns also vary across religious affiliations. Evangelicals are the most likely to attend Christmas services, with 72% reporting participation, followed by Protestants (57%) and Catholics (56%). Even among those without a formal religious affiliation, 21% still find their way to a church during the season.

The Cultural Evolution of Christmas 

The findings mirror broader trends of declining religious participation across the U.S., particularly among younger generations. Christmas, once firmly rooted in Christian tradition, is increasingly perceived as a cultural celebration. While this evolution reflects the adaptability of the holiday, it raises questions about the loss of its spiritual essence.

As faith communities navigate these changes, the message is clear: the season’s deeper meaning can still resonate, but it often requires intentional effort to bring it into focus. Whether through invitation, outreach, or reflection, there remains a path to rediscovering the spirit behind the celebration.

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(ZENIT News – Asia News / Aleppo, 12.10.2024).- Christians are, like all Syrians, worn out by the situation they have been living for many years under the regime. By now there is no development, the economy is stagnant, and they are surviving with great difficulty’. This is what Fr Bahjat Karakach, parish priest of the Church of St Francis of Assisi in Aleppo, tells AsiaNews, highlighting the profound difficulties the country is going through, which led to the fall – and flight to Moscow with his family – of President Bashar al-Assad. A dramatic reality, which also leads Christians and minorities to hope that this sudden and in many ways unexpected change will ‘unblock the political situation’ and that ‘the entire international community will do its part’.

In less than two weeks, the militias of Hay’at Tahrir al-Sham (Hts), once affiliated with the al-Nusra Front (formerly al-Qaeda), have overthrown the Assad regime, which had managed – thanks to the support of Russia and Iran – to remain in power despite 14 years of civil war. Yesterday, Hts leader Abu Mohammed al-Jawlani spoke to supporters in the historic Umayyad mosque in Damascus, while the streets of the capital remain deserted for many hours – a curfew is in force – and many make no secret of their fears for the future after such a rapid and unexpected fall.

Today, the UN Security Council is scheduled to hold an emergency session on Syria, at Moscow’s request. The international community, and the West, is also looked to by the apostolic nuncio in Damascus, Card. Mario Zenari, who calls for the lifting of the sanctions ‘because they are a burden that weighs heavily on the poor people above all’. Interviewed by the Vatican media, the cardinal then hoped that ‘those who have taken power will keep their promise to respect and create a new Syria on a democratic basis’.

Finally, in a letter to their confreres, the Jesuits in Syria (they are present in Damascus, Homs and Aleppo) say they are ‘doing well’ and call for prayer ‘for this new phase that begins with its unknowns, its worries and also its hopes’. With the hope, they conclude, of archiving ‘14 years of ferocious and indiscriminate war, mass destruction, hundreds of thousands of dead, millions of displaced persons, refugees and expatriates, an economy on the brink of the abyss’.

The following is the testimony of the parish priest of Aleppo, the first to fall into the hands of the opposition:

Opposition forces have entered Syrian cities and freed political prisoners. So there is a great climate of hope in the country.

Many ask me what will happen to the Christians, since the Assad regime was known to protect minorities. To tell you the truth, the Christian community, as well as many Syrians in all these years of war and bloody regime, has decreased dramatically. This is why Christians today really have great hope of returning to their country to be an integral part in building Syria’s future.

Obviously, the opposition forces and the government to be formed will have to give concrete confirmation of all the assurances given that Christians, like all other minorities in Syria, will be treated equally to all citizens.

So the days to come will be used to assess the veracity of these assurances. It is clear that we, as Christians, on our side do not want to be treated as a minority, but as citizens who have rights and duties equal to all others.

Christians, Assad and the new Syria

Many people ask me why Christians rejoice at this overthrow of the regime and the rise of extremist armed forces. Actually, there would be much to say about this, but I will limit myself to a simple observation: first of all, Christians are, like all Syrians, by now exhausted and very tired from the situation they have been living for many years under the regime. By now there is no development, the economy is stagnating, and they are surviving with great difficulty.

On the other hand, these groups in the last two or three years in the province of Idlib have shown tolerance towards Christians and have begun to return property previously confiscated from the community. So we can say that there has been a change, even in their approach to Christians. Then, ever since they entered Aleppo and started to advance towards the south, they have been sending very strong messages of tolerance towards all minorities, including Christians.

So this whole approach has been partly reassuring. And also the fact that the military leader of Hay’at Tahrir al-Sham (Hts) did not want to lead the country himself, but let the previous prime minister and the previous government continue their work, this means that there is a serious will not to upset the country. And not to steer it towards an extremist mentality. He himself, this leader, has stated that their movement is just a part of a bigger project, so they are not an end in themselves but an instrument of change.

Here, we hope that what happened will unlock the political situation in Syria, and now the whole international community will do its part to stabilise the country, help the Syrians in dialogue, and find and create a new constitution that respects all Syrians. This is our hope, which will obviously have to be evaluated when the facts are proven.

* parish priest of St Francis of Assisi Church in Aleppo

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A Quest for Meaning in Uncertain Times

Amy Simpson of Tyndale House Publishers attributes this spike to growing interest from Generation Z and college students. “This generation is looking for something that feels more solid,” Simpson told The Wall Street Journal. Her observation aligns with findings from the “State of the Bible 2023” report, which noted that 44% of Gen Zers expressed curiosity about Jesus and the Christian Bible. The American Bible Society confirmed that this trend has continued into 2024.

Beyond generational interest, the rise in Bible sales may reflect a collective existential search amid global uncertainty. As anxiety over the future mounts, Americans appear to be seeking reassurance and timeless wisdom.

The Influence of Media and Public Figures

The cultural relevance of Christianity is further bolstered by influencers on platforms like TikTok and YouTube, who increasingly share their faith with authenticity. Additionally, high-profile celebrities have begun openly discussing their beliefs, making faith-based conversations more mainstream.

Former President Donald Trump’s promotion of the Bible as his «favorite book» has also fueled discussions, though the specific version he endorsed has not emerged as the bestseller.

A Caveat: Buying Isn’t Reading

While the numbers suggest a renewed interest in scripture, experts caution against assuming this translates into active engagement. Owning a Bible does not necessarily mean reading it or integrating its teachings into daily life. As some theologians point out, the Bible’s purpose is not merely to sit on a shelf but to transform hearts and minds.

The Bible’s Enduring Appeal

Despite the hype, the Bible’s consistent popularity is hardly a new phenomenon. It remains the most sold and distributed book of all time, with an estimated 80 million copies printed annually. In Western countries, the Bible has long dominated bestseller lists, with instances like Norway in 2011 and 2013 reaffirming its global reach.

This perennial appeal lies in the Bible’s capacity to act as what writer Claudio Magris once called “the alphabet for reading the world.” It offers timeless narratives that resonate across cultures, bridging the ancient and the modern, the spiritual and the existential.

A Quiet Revival or Momentary Trend?

Whether this surge in sales marks the beginning of a broader cultural revival or is simply a response to current anxieties remains to be seen. However, it underscores the Bible’s enduring relevance in a world searching for meaning amidst chaos.

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(ZENIT News – Asia News / Rome, 12.09.2024).- The Orthodox Patriarch of Moscow, Kirill (Gundyaev), chaired the 26th World Russian People’s Council, centre on the theme the «Russian World: External and Internal Challenges», assisted by the Chancellor of the Patriarchate, Metropolitan Grigory (Petrov), and other Church and cultural figures, like Prof Alexander Shchipkov, rector of the Russian Orthodox University of Saint John the Theologian.

Few senior political leaders were present. One of Putin’s closest aides, Sergey Kirienko, read a hasty greeting from the president, betraying a certain jealousy towards the patriarch, who has tried lately to distance himself from the head of state, stressing his superiority in the relationship between Russia’s political and clerical power.

By contrast, senior Orthodox clerics could be seen in great numbers, including bishops, priests and monks, with some Members of the Duma (lower house of the Russian parliament), as well as academics and representatives of other religions.

The meeting began with the national anthem of the Russian Federation, broadcast live on Soyuz and Spas, two Orthodox-patriotic TV stations, as well as on the Moscow Patriarchate’s official website.

The patriarch thanked President Putin for his «participation in the formation of state policy, which is supported by the Church and the World Russian People’s Council», giving a nod to the fact that the latter was created in the 1990s before Putin took power, at the initiative of then Metropolitan Kirill.

The patriarch is trying to highlight his role as the country’s ideological supremo, elaborating a «policy aimed at the affirmation of freedom, independence, the authentic independence of our homeland in freedom, and at the same time holding those traditional values that are the basis of our civilisation.”

The patriarch has laid claim to the fundamental contents of Putin’s policy, which the Church has proposed since the chaotic years of Yeltsin’s openings to the West, noting that «tradition is the transmission of everything that is important, indispensable and useful for people, what constitutes the pledge of their well-being and their future.”

To avoid misunderstandings, given the increasingly fanciful interpretations of «traditional values» by Russian politicians and propagandists, the patriarch said that «Orthodoxy is the traditional faith, and we affirm that the Church herself transmits these very important values and meanings from generation to generation over time, through the teaching of doctrine, prayer, the education of people’s spiritual and theoretical convictions, and for this reason the Church is the main factor in delivering values to the contemporary world.”

Kirill praises the «particular model of collaboration between Church and State in our country», which «has never been seen in the past», thus placing “Tsar” Putin above all princes, emperors, and party secretaries of previous centuries, with himself above all patriarchs, and not only of Moscow,  so that today «the potential of the Church in holding values is realised at the highest possible level.”

According to this interpretation, there has never been a more Christian state than today’s Russia. Indeed, “previous generations could only dream of such a perfect system», Kirill said, in which «the Church lives in absolute freedom, no one interferes in her activities, and the state addresses her mission with great respect», collaborating above all in educating children and young people and creating “a healthy cultural climate in the country”. For the head of the Russian Orthodoxy, without all these things, “our people would lose their identity.”

He emphasised the aspects of the special relationship between Church and State in Russia citing  three notions, interaction (vzaimodeystviye, взаимодействие), dialogue, and collaboration (sorabotnichestvo, соработничество, in archaic Russian), three parts of the same concept to enhance both practical decision-making, ideological harmony, and the «equality of effectiveness» of the two entities.

In reality, the Russian Orthodox Church has recently not been particularly in tune with state institutions at various levels on at least two topics.

The first concerns demographic growth, a topic Putin has stressed since the start of his presidency, a quarter of a century ago, without any results. In 2000, Russia’s population was close to 150 million, while at present it risks falling below 140, if the forcibly «annexed» populations of Ukraine’s Crimea and Donbass regions are not counted.

To stimulate the birthrate, Russia’s parliament has gone as far as to suggest subsidies and support of all kinds for girls aged 13 and over, regardless of their marital status, with an obsessive propaganda centred on «just get pregnant», then the state will take care of it, quite an unorthodox form of propaganda.

The Church would rather see a more incisive campaign to ban abortions even in private clinics, which all regional administrations reject.

This push for births “at any cost” has taken an unpleasant turn for the Church’s traditions when it comes to blasting «child-free propaganda,» i.e. lifestyles that are not oriented towards couples having babies, like the great Orthodox monastic tradition, which only after much insistence was exempted from the new measures.

In the Russian Church, diocesan and parish priests must marry and have many children, constituting a de facto «priestly caste», but the Church leadership is drawn exclusively from the monks, who are the great preachers of patriotic faith and holy war, to be honoured and exalted without casting unnecessary shadows on their life, like having children.

The other stance that has greatly annoyed the Orthodox clergy was the absolute prohibition, reinforced by laws, of praying in private homes, which was intended to target Evangelical and Pentecostal communities, not to mention Jehovah’s Witnesses and others, but ended up hindering the activities of Orthodox (and Catholic) priests who bless homes and meet the faithful, especially in winter and at Christmas.

In this case too, a considerable gap has developed between the way of thinking of politicians, many of whom very easily revert to Soviet habits, and Orthodox clerics, who do not limit themselves to simple propaganda in their relationship with the faithful, which is expected after more than 30 years of religious freedom, at least on a formal level.

These controversial aspects of the ideological-religious conception of the «Russian world» lurked in the background of the World Russian People’s Council meeting, which included fresh celebrations of Russia’s war and patriotic history, with more shows in St. Petersburg centred on the victorious Prince Alexander Nevsky, with calls for his solemn funeral urn be returned from the city of Vladimir to the northern capital,  Kirill and Putin’s hometown, where every effort is being made to conceal the “overture to the West» that lay behind its foundation by Peter the Great.

As was the case with the Trinity icon by Rublev, the patriarch stressed the efforts needed to «overcome the opposition of the staff of the museum” where the silver urn is kept, directly involving the president to get the remains returned in the symbolic seat of the one who defeated the Swedes and Teutonic Knights,  ancestors of today’s “Ukrainian and Western Nazis”.

In ending his address, the patriarch noted how in the first years of the World Russian People’s Council, he had called for a campaign against alcoholism, but no one listened to him, and instead cited the psalms on the «joy of wine» and Prince Vladimir of Kyiv’s responses to Muslim emissaries, rejecting Islam because “It is the joy of Russia to drink – we simply cannot exist without it!”

Today, alcoholism in Russia has once again become a scourge that runs from the battlefields to people’s homes, as those who drink indulge in the «white death» of frost, without even realising it.

Kirill’s latest jab was indirectly aimed at Putin himself, slamming the «vulgar language» that weakens the moral health of a person. The president is known in fact for his crass remarks. Even though he is a teetotaller, after listening to the patriarch he likely poured himself a glass.

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The International Court of Justice

The first of the two, by order of creation, is the International Court of Justice, with headquarters in The Hague (Low Countries), and is part of the United Nations system, of which almost all the States of the world are members, and is concerned with arbitrage and disputes between States that wish to resolve their disagreements based on law instead of force. It doesn’t have the power to judge individuals or sanction personal conduct of criminal relevance, not even that of rulers. This judicial organ was created in 1946, as an evolution of previous international judicial and arbitrage powers that go back to the 19th century. In December of 2023, South Africa opened a case against Israel before the International Court of Justice, accusing the Jewish State of violating — in the Gaza Strip –, the Convention for the Sanction and Prevention of the Crime of Genocide, which it signed in 1949. The procedural process is still underway and it is expected to be long, but in the meantime, through three different rulings, the Court has ordered Israel to adopt urgent measures to avoid genocidal effects.

The International Criminal Court

The second body in question is the International Criminal Court, which is not part of the United Nations system, although it has special relations with it. The Court also has its headquarters in The Hague and this is the reason for the frequent confusion. It was created by an International Treaty – the Rome Statute – signed by numerous States in the Italian capital in 1998. The Court judges individuals (including rulers and military chiefs) who have criminal responsibilities in the following “very grave” categories “of international relevance”: genocide, crimes against humanity, war crimes, crimes of aggression. The Rome Statute details the different sanctionable conducts for each of these four categories.

The Court does not proceed if the individuals accused of these crimes are already accused of these same crimes before competent national Courts.

Many large and small States, such as the United States, China, Russia, India, Pakistan, Indonesia, Iran, the Philippines, Israel, etc.) have not adhered to the Rome Statute; hence, they do not recognize the Court’s jurisdiction. Often, these States commit important and persistent violations of human rights in their territory, or have troops abroad involved in acts of war, which by their nature can border on criminal behaviour.

In theory, the 124 signatory States of the Rome Statute must implement the laws of the International Criminal Court in their territory. Yet realism shows, however, that by violating the solemn commitments assumed when a Treaty was signed, generally political-diplomatic considerations prevail, or there is insufficiency of the available means. We cite the most recent case: pending is an arrest warrant in The Hague against Russian President Vladimir Putin and yet, last September 2, he was received with honours in the capital of Mongolia, a country that adheres to the Rome Statute and which, therefore, should have proceeded to arrest hm or, at least, considered him an embarrassing or inopportune guest.

The Palestinian Initiative

In 2015 the State of Palestine was also recognized as a member of the Rome Statute, which in 2018 asked the Prosecutor – agent that represents an accusation before the International Criminal Court – to consider the crimes allegedly committed  in the last years  in the Palestinian Territories. In 2021, the prosecution accepted the Palestinian request and stated its competence to investigate.

Last summer, referring especially to what happened in Gaza last year, the Prosecutor asked the Court to issue international arrest warrants against several personalities considered actionable: Palestinians Ismail Haniyeh, Yahya Sinwar and Mohammed Diab Ibrahim Al-Masri (alias Deif) at Hamas’ summit, and Israelis Benjamin Netanyahu and Yoav Gallant, Prime Minister and Minister of Defense, respectively, at the moment of the crimes in dispute (Gallant was toppled from Netanyahu’s sixth government last November 5).

A Section (or Room) of this Court announced on November 21, 2024, that it had accepted the Prosecutor’s request and issued arrest warrants against three personalities that were still alive. In reality, it’s possible that Deif had already been killed by Israeli troops; however, given the lack of certainty about his death, the Court decided to proceed against him also.

Crimes Attributed to Deif

In the two press releases published to motivate the arrest warrants, the Court enumerates the accusations and points out a series of concrete episodes.

In essence, in regard to Mohammed Diab Ibrahim Al-Masri (Deif) it states:

“The Chamber has found reasonable motives to believe that Deif, born in 1965, the supreme commander of Hamas’ military wing (known as the al-Qassam Brigades) at the time of the alleged conduct, is responsible for the crimes against humanity of murder, extermination, torture, rape and other forms of sexual violence, as well as the war crimes of murder, cruel treatment, torture, taking of hostages, outrage to personal dignity, rape and other forms of sexual violence.”

“The Chamber – it continues – has found reasonable grounds to believe that Deif is fully responsible for the crimes mentioned above for (i) having committed the acts jointly and through others and (ii) having ordered or induced the commission of crimes, and (iii) for not exercising adequate and effective control over the forces under his command (. . . ) Moreover, the Chamber concluded that there are reasonable motives to believe that the crimes against humanity are part of a generalized and systematic attack directed by Hamas and other armed groups against Israel’s civilian population.”

Crimes Attributed to Netanyahu and Gallant

As regards the Israeli leaders Benjamin Netanyahu and Yoav Gallant, the Court’s press release is extensive. In sum, the principal allegations are:

“The Chamber considered that there are reasonable motives to believe that both individuals have deprived intentionally and consciously the civilian population of Gaza of essential goods for its survival, including food, water, medicines and medical supplies, as well as fuel and electricity, since at least October 8, 2023 until May 20, 2024. This conclusion is based on Netanyahu’s and Gallant’s role when impeding humanitarian assistance in violation of International Humanitarian Law and of not facilitating rescue with all means in their reach. The Chamber determined that their conduct caused the interruption of the capacity of the humanitarian organizations to provide food and other essential goods to Gaza’s needy population. The restrictions mentioned previously, together with the electricity cuts and the reduction of fuel supply, have also had a serious impact on the availability of water in Gaza and the capacity of hospitals to offer medical care. The Chamber also pointed out that the decisions to permit or increase humanitarian assistance to Gaza were often conditional. They were not taken to fulfil Israel’s obligations in virtue of International Humanitarian Law or to guarantee that Gaza’s civilian population receive an adequate supply of necessary goods. In reality, they were a response to pressures of the International Community or requests of the United States of America. In any case, the increases in humanitarian assistance were not sufficient to improve the population’s access to essential goods.”

“Moreover — the motivation continues –, the Chamber found reasonable motives to believe that a clear military necessity could not be identified or other foreseen justifications by International Humanitarian Law for the restrictions imposed on access to humanitarian aid operations. Despite the warnings and appeals of, among others, the UN Security Council, the UN Secretary General, States, NGO’s and civil society about the humanitarian situation in Gaza, only minimal humanitarian assistance has been authorized. In this regard, the Chamber considered the prolonged period of privation and Mr. Netanyahu’s statement  that links the suspension of essential goods and humanitarian aid to war objectives. Hence, the Chamber has found reasonable motives to believe that Mr. Netanyahu and Mr. Gallant are criminally responsible for using hunger as a weapon of war.”

Certain military behaviour on the ground, given the consequences on the civilian populations, can be configured not only as war crimes but also as crimes against humanity. Among them are the killing of civilians, including children, who died from malnutrition  and dehydration; inhuman acts, leaving hospitals and health personnel in the Gaza Strip without medications and the necessary means to operate and amputate patients’ limbs without anaesthesia; persecution, and depriving the people of Gaza of their fundamental rights on the basis of political and/or national considerations.

Up to now, the charges presented by the Prosecutor to motivate and obtain arrest warrants, for any future trial in the International Criminal Court, if it is ever carried out, is, for the moment, yet to arrive.

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Global Deterioration of Religious Liberty

The ACN report, published biennially, sheds light on the global erosion of religious freedom. An alarming 62% of the world’s population resides in countries where the right to practice, express, or change one’s faith is gravely compromised. Of the 61 nations where freedom of religion is restricted, 47 have experienced significant declines since the previous report, with only nine showing improvement.

John Pontifex, the report’s editor, notes that while the findings encompass various faith traditions, from zoroastrianism to Hinduism, the plight of Christianity stands out. «The strategic focus of militant Islamist aggression has shifted decisively from the Middle East to Africa,» Pontifex said, highlighting a concerning trend of targeted violence.

Africa: The New Frontline of Persecution

While Islamist militancy persists in the Middle East—evident in regions like Idlib, Syria—Africa has become the epicenter of extremist violence. Nations such as Burkina Faso, Nigeria, and Mozambique bear the brunt, with insurgencies displacing millions and leaving communities devastated. The report reveals that jihadist groups now control up to 40% of the territory in Burkina Faso and Mozambique, with Christian women facing heightened risks of sexual violence and forced displacement.

The destabilization in these regions has not only fractured Christian-Muslim communities but also driven countless Christians from their ancestral homes. According to ACN, these systematic attacks amount to a deliberate strategy of terror designed to marginalize and uproot Christian populations.

Nicaragua’s Rapid Decline

Nicaragua’s inclusion in the report for the first time signals growing international concern. The government’s “extreme oppressive measures” against Christians—ranging from mass arrests of clergy to expulsions of Church leaders—mark a new low. The report describes a calculated campaign to suppress religious expression and silence dissenting voices.

These developments echo ACN’s warning that ignoring the plight of Christians risks overlooking broader violations of human rights.

A Call to Act

ACN, founded in 1947 to assist war refugees, has evolved into a Pontifical Foundation committed to supporting persecuted Christians worldwide through “information, prayer, and action.” The foundation emphasizes that religious persecution is often a harbinger of wider societal instability, urging global solidarity to safeguard the universal right to religious freedom.

«Religious liberty is not just a matter of faith; it is a cornerstone of human dignity,» the report concludes, appealing to the global community to heed the warning signs and stand in defense of persecuted minorities.

As the international community grapples with these findings, ACN’s message is clear: defending religious freedom is essential to upholding human rights and fostering global peace.

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Amid this decline, a noteworthy statistic emerges: 16.1% of marriages in 2023 involved at least one foreign spouse, highlighting the growing multicultural fabric of Italian unions.

The Changing Landscape of Italian Marriages

Italy’s marital trends are shaped by a combination of historical, cultural, and economic factors. A look back reveals pivotal moments in the country’s wedding history:

• The Millennium Surge: A spike in marriages in 2000 was attributed to couples eager to begin the new millennium with a union.
• Economic and Legal Barriers: The global financial crisis of 2008 and restrictive immigration laws in the late 2000s saw a sharp drop in weddings, particularly among foreign nationals.
• The Pandemic Impact: In 2020, COVID-19 halved the number of marriages. This was followed by a temporary surge in 2021 and 2022 as postponed ceremonies were rescheduled.

Civil Ceremonies Rise, Religious Weddings Decline

A significant cultural shift is evident in the choice of ceremony. Civil weddings accounted for 58.9% of all marriages in 2023, continuing a decades-long trend. Compare this to 1990, when religious weddings made up 83.2% of unions; by 2010, that number had dropped to 63.5%.

Religious marriages saw an 8.2% decline in 2023 alone, underscoring the waning influence of tradition and religious institutions in shaping modern marital choices.

Fewer Divorces and Separations

Interestingly, as marriages decline, so do divorces and separations. In 2023, separations fell by 8.4% compared to the previous year, totaling 82,392. Divorces also dropped to 79,875—a 3.3% decrease from 2022 and a dramatic 19.4% drop from their peak in 2016.

Why Are Italians Marrying Less?

The reasons behind this shift are complex, rooted in changing societal values and demographics:

1. The Rise of Cohabitation: The number of cohabiting couples has more than tripled since the early 2000s, surpassing 1.6 million in 2023. For many, living together has become a preferred alternative to marriage.
2. Demographic Winter: Italy’s aging population and low birth rate mean fewer individuals of marrying age. With marriage often tied to plans for children, this demographic shift significantly impacts the institution.
3. Extended Youth Dependence: Over 61% of Italians under 35 still live with their parents, delaying or abandoning traditional milestones like marriage in favor of financial and personal stability.

The Road Ahead

As Italy grapples with these trends, the institution of marriage is undergoing a profound transformation. Whether driven by cultural shifts, economic pressures, or demographic realities, the decline in weddings underscores a society in flux—where traditional unions are giving way to new forms of partnership and family.

For a country steeped in romantic ideals and rich matrimonial traditions, these changes invite reflection on the evolving meaning of love, commitment, and connection in contemporary Italy.

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