Translate Hate: The Catholic Edition features Catholic commentary on various entries of AJC’s renowned Translate Hate glossary of antisemitic terms, themes, and memes. It comes as Catholic and Jewish communities prepare to mark six decades of trust-building and mutual learning beginning when the Catholic Church reached out to the Jewish people and the world with Nostra Aetate, the historic Second Vatican Council document disseminated on October 28, 1965, which dramatically and publicly decried antisemitism and transformed the Church’s approach to the Jewish people for the better.

“For sixty years, dialogue has helped to establish lasting friendship among leaders in the Catholic and Jewish communities,” said Bishop Joseph C. Bambera of Scranton, chairman of the USCCB’s Committee on Ecumenical and Interreligious Affairs. “As we prepare to mark the 60th anniversary of Nostra Aetate, it is more important than ever to renew our commitment to stand with our Jewish brothers and sisters against all forms of antisemitism. Sadly, we are currently witnessing a tragic rise in antisemitic incidents both globally and here in the United States, a painful reminder that our work is not done. This project is but one example of the fruits of our collaboration that we hope will have wide-ranging impact as Catholics and Jews continue building bridges and combat antisemitism together.”

Translate Hate: The Catholic Edition is the product of investment in Catholic and Jewish leadership dialogue. It is the latest, but not the last, installment in deepening and extending the infrastructure, educational tools, and reach of Catholic-Jewish relations.

“This Catholic edition of Translate Hate is a groundbreaking project for Catholic-Jewish relations and could not come at a more needed time, as we are experiencing the most dramatic rise in antisemitism since the Holocaust, including notably in the United States,” said Rabbi Noam Marans, AJC Director of Interreligious Affairs. “USCCB’s allyship and leadership in confronting antisemitism as a threat not only to the Jewish people but also to civilized society more broadly is a key part of the national whole-of-society approach we need to combat anti-Jewish hate. We are proud to partner with USCCB and support its ‘The Fruit of Dialogue: Catholics Confronting Antisemitism’ initiative. The path inaugurated by Nostra Aetate must continuously be renewed and this USCCB partnership with AJC is a reaffirmation of that commitment.”

As with the original Translate Hate, the Catholic edition will be flexible and updated with more Catholic commentaries, even as the glossary list of antisemitic terms expands.

“Like the versions that came before it, we hope that Translate Hate: The Catholic Edition will help equip Catholics, Jews, and others with the tools needed to recognize antisemitism,” said Holly Huffnagle, AJC U.S. Director for Combating Antisemitism. “The first step in combating antisemitism is being able to understand and identify it. Translate Hate: The Catholic Edition presents this information in a way that can be used at all levels of Catholic and Jewish formal and informal education and empower our partners to stand up to anti-Jewish hate.”

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AJC is the global advocacy organization for the Jewish people. With headquarters in New York, 25 regional offices across the United States, 15 overseas posts, as well as partnerships with 38 Jewish community organizations worldwide, AJC’s mission is to enhance the well-being of the Jewish people and Israel and to advance human rights and democratic values in the United States and around the world. For more, please visit www.ajc.org.

The United States Conference of Catholic Bishops (USCCB) is an assembly of the hierarchy of bishops who jointly exercise pastoral functions on behalf of the Christian faithful of the United States and the U.S. Virgin Islands. The USCCB’s Committee on Ecumenical and Interreligious Affairs works to build fruitful relationships with other religious faiths in the United States through fostering bonds of friendship, mutual understanding, and constructive collaboration. www.usccb.org

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A Mission of Hope Amid the Ruins

For Pope Francis, prayer for peace in Ukraine has been a daily act of devotion. Yet, his desire to act goes beyond spiritual intercession. This Christmas, the Vatican’s envoy will deliver essential medical equipment, including a state-of-the-art mobile health clinic—a fully equipped camper capable of performing surgeries—and six ultrasound machines for hospitals devastated by conflict.

The mission embodies the pope’s vision of being a “Church that goes forth,” offering more than words to communities facing hardship. “We celebrate the birth of Jesus by bringing hope and healing to those in need,” Vatican officials said, underscoring the practical and spiritual significance of this initiative.

Walking with the Suffering

Cardinal Krajewski’s journey across Ukraine will not simply be about delivering equipment. It will be a pilgrimage of presence, as he visits communities ravaged by violence to listen, pray, and share in their struggles. His goal is to help open “the door of hope” in hearts burdened by despair and to stand as a symbol of global solidarity.

The cardinal’s itinerary will include stops in cities and villages that have borne the brunt of the ongoing conflict. In each place, he will meet with survivors, healthcare workers, and clergy, seeking to uplift their spirits and remind them that they are not forgotten.

A Gift Rooted in Compassion 

“The Vatican’s gift is not just a response to immediate needs but also a message of enduring care,” said a Vatican spokesperson. “It reflects the pope’s conviction that mercy and solidarity can transcend even the darkest circumstances.”

A Call to the Global Community

While the pope’s Christmas mission focuses on Ukraine, it carries a universal appeal. By choosing to act in such a visible and meaningful way, Pope Francis is urging the international community to prioritize peace and humanitarian efforts over division and neglect.

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(ZENIT News – Center for Family and Human Rights / Washington, 12.20.2024).- Amnesty International and a group of other pro-abortion organizations say abortionists deserve special protection as “human rights defenders,” despite the fact that there is no international human right to abortion.

The report was written by the leading global abortion providers MSI Reproductive Choices and the International Planned Parenthood Federation, the International Confederation of Midwives, and a handful of other groups whose sole focus is promoting and providing abortion internationally.

Amnesty defines “human rights defenders” as “all those who, individually or in association with others, act to defend human rights.”  They say, according to the “UN Declaration on Human Rights Defenders,” such people have the right to support, protection, and an enabling environment to go about their “legitimate activities defending human rights.”

The full title of that declaration is the “UN Declaration on the Right and Responsibility of Individuals, Groups and Organs of Society to Promote and Protect Universally Recognized Human Rights and Fundamental Freedoms.”  The full title clearly states that it pertains to rights that are “universally recognized.”  Issues like abortion, which are highly contested and have been repeatedly rejected as rights that would not meet that standard.

Nevertheless, abortion advocates insist they are human rights defenders. This circular logic has been taken up by some entities within the human rights system.  The UN Office of the High Commissioner for Human Rights released a video series in 2015 highlighting a notorious U.S. abortionists as a “human rights defender.”

To support its claim that abortion is a human right, Amnesty relies on the work of UN treaty monitoring bodies and independent experts who issue nonbinding opinions. They frequently cite each other in interpreting a right to abortion in the text of treaties that make no mention of abortion and would never have been adopted if they did.

Amnesty and its coauthoring groups go on to issue a series of demands to national governments to protect and support abortionists and abortion activists.  These include “safe access zones” around abortion clinics and providing “safe spaces” and psycho-social support for abortion providers to help them “process stigma, and to help prevent burn-out.”  They also call on social media platforms to defend abortion providers from “online harassment,” opening the door to censorship of pro-life opinions and speech.

The report calls on governments to ensure compliance with the World Health Organization’s radical abortion guideline and ensure mandatory abortion training within healthcare and clinical training, including “values clarification” designed to break down employees’ moral and ethical objections to complicity in abortion.  Conscientious objection should be strictly regulated, they argue, so that it does not interfere with the provision of abortion.

Governments are also ordered to “promote and affirm the legitimacy of abortion rights defenders” through public awareness-raising campaigns.  They add that “values clarification” should also be considered as part of professional development for law enforcement and legal justice workers.

The report also includes a nod to transgender ideology: “while these human rights defenders remain under threat, the abortion rights of women, girls and everyone who can become pregnant are adversely impacted.”

Like the human rights experts whose work Amnesty relies on for support, the opinions of Amnesty and its allies are entirely nonbinding and have no power to create new human rights.

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(ZENIT News / Vatican City, 12.20.2024).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy and sacramental theology and director of the Sacerdos Institute at the Pontifical Regina Apostolorum university.

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Q: Could you please clarify whether water must touch the skin of the head or face for a baptism to be valid? At the Easter Vigil and more lately, I have witnessed baptisms conferred by my diocesan bishops and priests on candidates whose head are bowed, and their hair is flipped directly forward so that the baptismal water clearly flows only down the back of the hair and does not touch the scalp or face. In researching this issue, I came across a website which cites moral theologians, among others, who state that it is necessary for the water to flow over the skin. Could you please explain what is the difference between a doubtful and valid sacrament? How can a sacrament be doubtful but valid? Wouldn’t the doubt call into question the validity? Also, concerning the sacrament of baptism, my sibling and her husband, who are baptized Catholics but who do not practice the faith or uphold the faith’s teachings on important issues like marriage, abortion, in vitro, etc., intend to have their children baptized in the Church. They have chosen godparents who, likewise, are baptized Catholic but not practicing. I am doubtful about attending the baptism because it would entail witnessing the parents and the godparents lie before God about their intention to raise the child in the faith. Also, I am unsure if I should inform the pastor of the parish where the baptism will take place about the truth about the parents’ and godparents’ lack of intention to practice the faith, since this is being withheld from him and the individual who is vetting the candidates to ensure that the baptism can proceed. Would you have any advice regarding how to proceed? — E.R., San Clemente, California

A: Here we have two very different, and difficult, questions.

With respect to the second question regarding the non-practicing parents and godparents, it is very hard to make a judgment. The very fact that the parents are seeking baptism for their child is at least a sign that some seed of faith remains, and there is hope that it will germinate once more.

Likewise, while the parents may not be practicing nor firm in their faith, unless they have expressly declared that they do not intend to raise the child in the faith, one cannot deduce their inner intention from these external factors. They may well intend to raise the child in the faith as they see it. It may not be an ideal situation but would probably be sufficient to not deprive the child of the gift of baptism.

The pastor, in vetting the situation, should have some assurance that there will be somebody who can take an interest in the child’s Christian upbringing; this could be a relative if the parents and godparents are unable to. Therefore, our reader could confide in the pastor, while stiving to be as objective as possible and leave the final decision to him.

Attending the baptism is a personal decision weighing all the possible consequences, including the danger of creating a family rift that might limit one’s possibility to influence the child’s upbringing, at least, by good example.

Let’s turn now to the first, more technical, part of the question on the validity of a baptism if only the hair is touched without skin contact.

The opinions of the venerable authors cited on the website should be interpreted in the light of the laws of the time. The 1917 Code of Canon Law organized disparate codes and legal opinions from earlier times. The one closest to our topic, and that was expressly cited by some of the sources on the website, was Canon 746, especially §2. To wit:

“Canon 746

“§ 1. No one should be baptized in the mother’s womb so long as there is a hope that he can be baptized correctly outside of it.

Ҥ 2. If the head of an infant is exposed and there is imminent danger of death, let him be baptized on the head; later, if he is delivered alive, he should be baptized again under condition.

Ҥ 3. If another part of the body is exposed, and if danger [of death] is imminent, let him be baptized under condition thereupon, and then, if he survives birth, he should be once again baptized under condition.

Ҥ 4. If a pregnant mother dies, and if the fetus is delivered by those who do such things, and if he is certainly alive, he should be baptized absolutely; if there is doubt, [he should be baptized] under condition.

“§ 5. A fetus baptized in the womb should be baptized again under condition after [being born].”

It should be noted that the above canons are not dogma but prudential practices that respond to concrete pastoral situations of imminent danger of death. Likewise, it should also be noted that they do not directly say that water should touch the skin.

Some of the theological manuals cited on the website were: A Manual of Moral Theology for English-speaking Countries, Volume II, 1925; Moral Theology, The Newman Press 1962; The Administration of the Sacraments, Alba House, 1964; and Ceremonies of the Roman Rite Described, Burns and Oates Ltd London, 1919.

These manuals were mostly concerned to form and inform priests as to the correct procedure for celebrating the sacraments and insure the validity of baptisms.

This legitimate concern may have led some authors to be overly strict in interpreting the rites, and they may have extended too much to ordinary circumstances the application of rites reserved for emergency measures.

Current canon law is far briefer and completely omits 1917 Canon 746 along with several other similar canons that give specific instructions on emergency situations. Thus, Canon 854 in the 1983 Code says:

“Baptism is to be conferred either by immersion or by pouring; the prescripts of the conference of bishops are to be observed.”

This canon makes no mention of the possibility of sprinkling as a means of baptism and would seem to give preference to some form of immersion.

Since current law prefers some form of immersion or pouring, it would presuppose that the water would touch the skin as well as the hair. Nevertheless, there would not seem to be anything in the text of current law that would expressly require the water to touch the skin for a valid baptism if water is poured on the head. Nor was there in the former law even though this was the opinion of several respected theologians.

A well-known priest-canonist mentioned in a blog that he had made a private consultation with an official of the Congregation for the Doctrine of the Faith, who responded that “water must flow on or touch the head, at least the hair of the head.”

While not an official response, I think that it reflects current thinking and that there is no doubt that a baptism in which water flows on the hair and not on the head is a valid baptism.

That said, the practical recommendations offered by these authors remain sound pastoral guidance for celebrating the sacrament.

Finally, a doubtful baptism is one in which there is some defect about the circumstances of the baptism that makes it unsure if a valid baptism took place.

Some of the situations given above in Canon 746 in the 1917 Code would be examples. This is why the canons mandate that if the child lives, he or she should be baptized conditionally using a formula such as “If you are not baptized, I baptize you ….”

Such conditional baptism is also occasionally applied to converts from some Christian denominations when there is doubt as to whether the rites used were sufficient to obtain a valid baptism in the Catholic sense.

* * *

Readers may send questions to zenit.liturgy@gmail.com. Please put the word «Liturgy» in the subject field. The text should include your initials, your city and your state, province or country. Father McNamara can only answer a small selection of the questions that arrive.

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A Return to Disputed Traditions

Cardinal Ranjith justifies his decision arguing that service at the altar is one of the main sources of vocations to the priesthood, a vocation reserved strictly for men in the Catholic Church. According to Cardinal Ranjith, to allow girls to serve at the altar could “affect the number of candidates that enter the Seminaries, a risk we cannot run.”

With this position, the Cardinal reinforces a historical tradition that, until the end of the 20th century, had excluded women from liturgical service. This exclusion, supported for centuries by Popes such as Benedict XIV and other ecclesiastical leaders, was modified in the decade of the 1990s under the pontificate of Saint John Paul II who allowed the inclusion of women as Ministers of the Altar.

Vocations and Exclusion: Necessity or Setback?

The Cardinal’s measure has unleashed questions on the relationship between masculine exclusivity in certain liturgical roles and the fostering of vocations. Although the Cardinal’s argument emphasizes the importance of protecting a source of candidates to the priesthood, it also poses questions about inclusion and women’s role in the Church.

For some sectors, limiting liturgical service to young men reinforces a hierarchical and excluding vision that could alienate women from a more active participation in the life of the Church. For others, it’s about a pragmatic decision in a context where priestly vocations are in decline, particularly in countries such as Sri Lanka.

Weight of The Historical Precedent

Although the tradition of excluding women from the altar has deep roots, its opening during Saint John Paul II’s pontificate was seen as a significant step to greater inclusion. The Pontifical Council for the Interpretation of Legislative Texts also interpreted canon 230 paragraph 2 of the Code of Canon Law to allow this practice, marking an important change in liturgical norms.

However, Cardinal Ranjith’s decision seems to go in the opposite sense, prioritizing the local need of vocations over a global vision of equality of participation.

Implications for the Church and the Laity

Beyond the immediate impact on Colombo’s parishes, this measure highlights the persistent tensions in the Catholic Church regarding women’s role in its structures. The exclusion of girls as altar servers not only affects their participation in the liturgy, but also transmits a message on their place in ecclesial life.

At a time when Pope Francis and others leaders have advocated for a greater inclusion of women in leadership roles and consultation inside the Church, this decision poses a striking contrast.

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An In-Depth and Necessary Examination 

The Report, presented on November 19 of this year, sheds light on 63 cases of sexual violence, committed by 46 priests, a figure that represents approximately 3% of the 1,491 Religious who served during the period analyzed. These numbers, although striking, reflect only part of the reality.The PFM acknowledges that the real number of victims is probably greater, and is committed to continue listening and supporting those that have yet to report.

From Indignation to Learning

The Superior General of the Foreign Missions expressed “graveness, sadness and indignation” when receiving the Report. However, this exercise of self-evaluation not only intends to acknowledge past errors, but also to establish solid bases for the future.The Report is not just a diagnostic but gives recommendations to implement a culture of protection, which encompasses all levels of the organization.

Preventive and Corrective Measures

Over the last years, the PFM has adopted concrete measures to improve its response to these problems. Since the creation of an Evaluation Council, which includes expert members in law and ethics, and the formation of local protection agents, the institution has shown a clear will to change. In addition, it has established accessible and transparent reporting channels to guarantee that the victims can seek justice and support without obstacles.

Lessons from the Past, Commitment to the Future

The Report is particularly critical of the handling of cases during the decades prior to the 2000s, when many alerts were not properly addressed. Between 1950 and 2000, only eight cases of abuse were confirmed, while the remaining 55 did not have sufficient evidence. These figures reflect a time in which the norms of protection were practically inexistent, something that the PFM is determined to correct with new policies and protocols.

The Importance of Restorative Justice

The publication of this Report represents for the victims a step towards recognition and reparation. Although in many cases the judicial avenues are no longer available, due to the time transpired, the PFM promotes alternatives such as restorative justice, offering spaces of listening and concrete measures to repair the damage caused.

Building a Safe Environment

The Report also points out the need of an integral focus on the protection of vulnerable individuals. Included among the key recommendations is the creation of a map of risks to anticipate vulnerabilities, the generalization of formation programs and more effective communication regarding the preventive measures adopted.

A Living Testimony of the Gospel

The PFM concludes that this effort is not only an administrative question but a testimony of the respect and dignity that the Gospel exacts for all persons. In the words of the organization’s Superior General, this Report marks a new beginning, where transparency and commitment to protection become the heart of its mission.

The path to justice can be long and painful, but the Paris Foreign Missions seem determined to undertake it with firmness, offering a model of accountability that could inspire other institutions in the quest for a safer and more human future.

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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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The Crown of Thorns, believed by tradition to have been worn by Jesus Christ during his crucifixion, was the centerpiece of a solemn liturgical celebration presided over by Laurent Ulrich, Archbishop of Paris. The event, attended by a congregation who reserved their place in advance, unfolded with deep reverence. “We are here to accompany the Holy Crown to its new home,” the archbishop proclaimed to the assembled faithful.

A Long Journey Home 

The precious relic, a delicate circlet of woven reeds bound with gold thread, has endured centuries of history. Purchased by King Louis IX (Saint Louis) from Constantinople in 1239, it was initially enshrined in the Sainte-Chapelle, a Gothic marvel built specifically to house it. By the 19th century, it was transferred to Notre Dame, where it remained until the fateful blaze that consumed much of the cathedral’s roof and spire.

Amidst the chaos of the fire in April 2019, first responders and clergy, at great personal risk, managed to rescue the Crown of Thorns and other priceless relics, including a nail and a fragment traditionally associated with Christ’s cross. In the aftermath, the crown was safeguarded in the secure vault of Paris’ City Hall under the watchful care of Mayor Anne Hidalgo.

A Reliquary for a New Era

Now, the Crown of Thorns has been enshrined in an awe-inspiring contemporary reliquary that merges tradition with modern craftsmanship. Designed by renowned architect Sylvain Dubuisson and built by artisans from the prestigious Coubertin Foundation, the new display is a striking three-meter-tall structure that reflects both artistic ingenuity and sacred devotion.

The reliquary comprises a massive marble base housing the nail and wood fragment, while the Crown of Thorns is suspended at its heart. Encased within a vertical circular metal frame and adorned with hundreds of light-reflecting crystals, the design symbolizes the eternal connection between suffering and salvation. The crystals scatter light in all directions, creating a radiant, ethereal glow that draws the eye—and the soul—toward the crown.

A Week of Renewal

The return of the Crown of Thorns is part of a series of celebrations marking the reopening of Notre Dame Cathedral, which reopened its doors last Saturday after extensive reconstruction efforts. For the faithful and for Paris, the moment is both symbolic and deeply moving—a testament to the enduring spirit of one of the world’s most iconic churches.

While the cathedral’s scars remain visible, the Crown’s return signifies hope. For centuries, it has inspired millions as a symbol of sacrifice and redemption. Now, it stands again at the heart of Notre Dame, renewed for future generations.

As the Archbishop of Paris said during the ceremony, “This relic calls us to humility and unity. Its return reminds us that even through destruction, beauty and faith can be restored.”

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The service celebrated the courage and perseverance of Christian communities and reflected on the 10th anniversary of the invasion of Mosul and the Nineveh Plains in northern Iraq by Daesh (ISIS).

As part of the proceedings, The King was introduced to representatives of the London-based Iraqi Christian diaspora, including individuals who suffered persecution and forced displacement when Daesh seized the Nineveh Plains.

His Majesty also met with members of the 175-year-old Jesuit parish – including those involved in outreach initiatives supporting the homeless and others in need – and ACN representatives.

Dr Caroline Hull, national director at ACN (UK), said: “Throughout their long history dating back to the 1st century, the Christians of Iraq have been no strangers to suffering.

“But little could prepare them for the terrors that would be inflicted both on them and so many other communities in recent years.

Dr Hull added: “Since his time as Prince of Wales, The King has shown profound and unstinting compassion, going out of his way to hear the personal stories of the afflicted faithful.

She went on to say: “The King’s constant concern has been a huge source of encouragement for us at ACN.”

ACN has supported the rebuilding of churches and homes in the Christian town of Qaraqosh and other settlements in the Nineveh Plains, enabling thousands of families to return to their homeland.

Dr Hull said: “The journey towards restoration and renewal has been a long and sometimes painful one – and there is still a long way to go towards full recovery.

“But that they have achieved so much and completed the work so quickly is a tribute to the compassion, the care and concern their friends and benefactors have shown them. Such help came at a time when they sorely needed it.”

ACN has also helped establish the Catholic University in Erbil in northern Iraq’s semi-autonomous Kurdistan region, where most Christian families sought refuge after the Daesh invasion.

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