The fact that armed gangs have begun operating in Mirebalais, a few dozen kilometres from the capital, which is already almost fully dominated by criminals, shows how the situation in the country has worsened considerably over the past few days. “Several murders took place during this attack, including two sisters from the local congregation of the Little Sisters of Saint Thérèse. All the prisoners have escaped, and the city is controlled by bandits,” said Archbishop Max Leroy Mésidor of Port-au-Prince in a message sent to ACN on Wednesday, 2 April.

ACN director of projects, Marco Mencaglia, who visited the congregation on one of his trips to the country as they are ACN project partners, expressed his deep grief over the death of the two sisters and the growing violence in Haiti, which has reached alarming levels, and is seriously affecting the local Church. “We ask that God grant them eternal rest, and we pray for their families and the safety of the congregation. Aid to the Church in Need would like to stress its continued support for and solidarity with the Haitian Church and issue an urgent call for prayer in the face of the increased violence and its devastating impact on the community,” said Mencaglia.

In an exclusive statement to ACN, Archbishop Mésidor explained that the situation in the country has worsened, and that the terrible crisis brought on by the increased violence is radically affecting the Church’s continued presence in the capital. “Twenty-eight parishes in the Archdiocese of Port-au-Prince are closed, while around 40 are operating at minimum levels because the neighbourhoods are controlled by gangs. The priests have been forced to flee, finding refuge with their families or with other clerics. They need help. The archdiocese is also in difficulty,” the archbishop said.

“Here in Haiti our Lent has become a true Way of the Cross, but we offer it up in communion with the suffering of Christ. Haiti is burning and requires urgent help. Who will come to our aid?” he asks in desperation.

In a letter addressed to male and women religious of the archdiocese, dated 30 March, Archbishop Max Leroy Mésidor described the severity of the crisis. “We are going through one of the worst periods in our history as a people. I need not add insult to injury by enumerating all that we are suffering because of the general insecurity that has affected our compatriots for several years. Nonetheless, I must report some of the events which have taken place over the past few weeks: religious communities have been displaced, many schools are closed, elderly and sick religious sisters have had to be evacuated in the middle of the night, and entire congregations had to leave their nursing homes, with nowhere to place the sick sisters.”

“The list of religious congregations in difficulty is very long. I have no words to describe what is currently happening in Port-au-Prince. It is an unbelievable situation. Our consecrated brothers and sisters are actively taking part in the suffering of our people,” the letter reads.

“The murder of these two religious sisters is a sad confirmation of the terrible suffering that the congregations are going through,” said Marco Mencalia. ACN also calls on the international community not to abandon the Haitian Church and people in this time of extreme suffering. “The situation requires concrete gestures of solidarity. The Church in Haiti is suffering, but has not lost the Faith,” the director of projects concluded.

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Cardinal Aveline succeeds Archbishop Éric de Moulins-Beaufort, who has served in this role for six years. Alongside him, Bishop Vincent Jordy of Tours and Bishop Benoît Bertrand of Pontoise were elected as vice presidents, ensuring continuity and experience in the leadership team.

At 66 years old, Cardinal Aveline is widely respected for his deep commitment to interfaith dialogue and pastoral work. His election was decisive, with over two-thirds of the votes in the first round—a reflection of the strong support he enjoys among his fellow bishops.

His ecclesiastical journey has been closely tied to Marseille, a city historically known for its religious and cultural diversity. Ordained a priest in 1984, Aveline held several key positions in the diocese, including Vicariate for Ongoing Formation and University Research, before being appointed Auxiliary Bishop in 2013. His elevation to Archbishop in 2019 and subsequent appointment as a cardinal by Pope Francis in 2022 underscored his growing influence in the Church.

Aveline’s close ties to Pope Francis have been evident through his roles in the Vatican’s Dicastery for Bishops and the Dicastery for Interreligious Dialogue. His prominence on the global stage was solidified in September 2023, when he welcomed the Pope to Marseille for the Mediterranean Meetings, a gathering focused on migration, social justice, and interfaith relations.

New Secretary General: A Bridge Between Faiths 

In another key appointment, Father Christophe Le Sourt has been named Secretary General of the CEF. Like Aveline, Le Sourt is deeply committed to interreligious dialogue, particularly in Jewish-Christian relations. His experience as the national delegate for relations with Judaism has shaped his pastoral approach, emphasizing reconciliation and understanding between faith communities.

Le Sourt, also 66, will take office on July 1, 2025, succeeding Bishop Hugues de Woillemont. A former journalist turned priest, he has served in various parishes in Le Mans and played an essential role in youth ministry, priestly vocations, and Church communications. His long-standing involvement with Jewish-Christian dialogue, particularly through the Episcopal Council for Relations with Judaism, makes him a significant figure in fostering interfaith understanding in France.

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The building, constructed in the 1930s to serve as the Episcopal Palace, has now been repurposed as an office for «Sermesa», a company affiliated with Nicaragua’s social security system. This seizure is the latest in a series of escalations targeting the Diocese of Matagalpa, which has suffered some of the harshest repression under Ortega’s rule.

The confiscation of the curia is widely seen as an extension of the Ortega regime’s vendetta against Bishop Rolando Álvarez, the exiled leader of the diocese. Arrested in 2022 after a two-week police raid on churches in Matagalpa, Álvarez was sentenced in 2023 to 26 years in prison on charges of “treason.” Stripped of his Nicaraguan citizenship, he became stateless in a blatant violation of international law.

After months in prison, Álvarez was forcibly exiled to the Vatican in January 2024 as part of a deal between the Holy See and the Nicaraguan government. Since then, he has maintained a low profile, breaking his silence only occasionally to reaffirm his spiritual connection to his homeland. In December 2024, he celebrated Mass in Seville, Spain, offering prayers for Nicaragua and for the centennial of the Matagalpa diocese.

In interviews with Spanish media and Catholic broadcaster EWTN earlier this year 2025, Álvarez refrained from direct political statements, instead emphasizing his role as a pastor. He made it clear that, despite exile, he remains the legitimate bishop of Matagalpa and the apostolic administrator of Estelí. “I was ordained for the Diocese of Matagalpa, and I remain its shepherd as long as God wills,” he declared.

These remarks enraged the Ortega-Murillo regime. In an official statement, Nicaragua’s foreign ministry condemned the Vatican for “meddling in national affairs” and accused the Church of “assigning authority to individuals who are no longer Nicaraguan citizens due to their intolerable conduct.” The regime’s statement even resorted to historical attacks, accusing the Church of crimes dating back to the Inquisition and sexual abuse scandals.

The attack on Álvarez and the Matagalpa diocese is emblematic of a broader strategy to silence religious institutions in Nicaragua. Christian organizations—both Catholic and Protestant—have been relentlessly targeted. Over the past five years, the government has shut down more than 5,660 nonprofit organizations, including numerous faith-based groups. Among the most recent closures are the Christian Association of the Mount of the Holy Anointing, the Evangelical Pentecostal Missionary Church Ministry, and the Evangelical Ministry Cherubini of the King.

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According to the lawsuit, a group of men—some of them convicted gang members and murderers—devised a scheme more than a decade ago to falsely accuse McCormack of sexual abuse. A recorded prison call  would have revealed discussions of how easy it was to deceive the archdiocese. Other subpoenas uncovered conversations in which the accused reportedly joked about exploiting the system.

«I need some free money too,» one of the alleged conspirators was recorded saying. Another inmate responded that he also planned to «get on the money train.»

The lawsuit claims that the ringleaders of the fraud coached friends on how to fabricate claims, instructing them to say they had met McCormack through his parish or the basketball teams he coached. In return for their guidance, these ringleaders allegedly took a cut of the settlements. The archdiocese describes a network of perpetrators linked by neighborhood ties, family connections, and gang affiliations. Some of the accused reportedly used their payouts to fund extravagant lifestyles, purchasing luxury cars and taking lavish trips to Miami and Las Vegas. Yet, internal conflicts over dividing the fraudulent gains allegedly led to violent beatings.

The scheme thrived in part because McCormack was, by all accounts, a deeply predatory priest. Arrested in 2006 and convicted of abusing five minors, he was dismissed from priesthood and released from a state psychiatric facility in 2021. Since his initial conviction, an overwhelming number of additional claims surfaced, leading the archdiocese to pay out millions in settlements. One diocesan employee recently admitted that the total number of people who have filed claims against McCormack is unknown.

Given the gravity of McCormack’s crimes, the archdiocese often opted for swift settlements, prioritizing victim compensation over drawn-out legal battles. But this approach, while well-intentioned, may have created an environment where fraudulent claims could flourish with minimal scrutiny.

This isn’t the first time the archdiocese has pushed back against alleged false accusations. In 2017, it successfully sued a man named Ahmond Williams, citing recorded prison calls that suggested he had fabricated his claim against McCormack. At the time, the archdiocese’s legal team argued that false accusations not only drained church resources but also harmed genuine abuse survivors.

“Real survivors of abuse are the ones ultimately hurt by fraud,” attorney James Geoly stated in 2017. “False claims increase scrutiny, making it harder for true victims to receive the justice and support they deserve.”

The 2025 lawsuit suggests that, despite that earlier legal victory, the problem persisted.

The financial impact of abuse settlements on the Archdiocese of Chicago has been staggering. To fund these payouts, the archdiocese has relied heavily on investment income and real estate sales, but these resources are not infinite. Since 2020, the archdiocese has closed 100 parishes, a continuation of a trend that has seen 200 closures since 1990.

Beyond the financial strain, the case highlights long-standing tensions over how the Church handles abuse allegations. For more than two decades, critics have warned that diocesan policies—often shaped by public pressure and legal risk—sometimes lead to rushed decisions that lack due process. The Dallas Charter, adopted by U.S. bishops in 2002 to address clergy abuse, established stringent protocols, but some canon lawyers argue that these measures have inadvertently created disparities.

While accused priests often find themselves swiftly removed from ministry with little recourse, bishops accused of misconduct frequently receive institutional support, legal defenses, and, at times, a presumption of innocence that their clergy counterparts do not. This imbalance has fueled frustration among priests, many of whom feel disposable in the face of an accusation—regardless of its merit.

If the archdiocese prevails in this case, it could add momentum to calls for reform. Some within the Church have already suggested that the Dallas Charter and related policies should be revisited in light of two decades of experience. A victory in court could embolden bishops to take a more cautious approach to abuse settlements, demanding stricter verification before awarding payouts.

With information from The Pillar

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The announcement of Mother Carmen’s upcoming canonization comes alongside that of another beloved Venezuelan, Dr. José Gregorio Hernández. Their elevation to sainthood will be a defining moment for the faithful in Venezuela, a nation where devotion to both figures runs deep.

Mother Carmen’s life was a testament to selflessness and service. Born without an arm, she never allowed her physical difference to hinder her mission of aiding the poor and the sick. Her strength and faith transformed her into a beacon of hope, particularly for those who felt marginalized or forgotten. Sister Rosa Ríos, vice-postulator of her cause for canonization, describes Mother Carmen as a woman who «denied herself, gave of what was hers, and turned toward others, especially the poorest.»

The announcement of their canonization has been described as a «new Pentecost for Venezuela,» bringing renewed faith and inspiration to a country facing numerous challenges.

 An Unconventional Path to Sainthood in Papua New Guinea 

In Papua New Guinea, the upcoming canonization of Pedro To Rot is equally historic. He will become the country’s first saint, a milestone that reflects the lasting impact of missionary work in the Pacific. A devout lay catechist, Pedro To Rot was a product of the first Catholic missions established in the region by the Missionaries of the Sacred Heart in 1882. His steadfast faith and commitment to his community made him a guiding light, even in the face of persecution.

However, his path to sainthood has taken an unusual turn. Unlike most canonization cases, Pedro To Rot’s did not require a verified miracle. Typically, the Vatican demands medical proof that a candidate’s intercession led to an inexplicable healing. But in Papua New Guinea, the process faced unique obstacles. The scarcity of Catholic medical professionals in the region, combined with the fact that many local doctors practice other religions and were unwilling to participate as witnesses, made it nearly impossible to document a miracle using the usual standards.

Additionally, Papua New Guinea’s rich oral tradition posed another challenge. While there are numerous testimonies of miraculous events attributed to Pedro To Rot, many of those who experienced them cannot write, making it difficult to provide formal documentation. Given these circumstances, the country’s bishops requested a special dispensation from the requirement of a medically verified miracle, arguing instead that Pedro To Rot’s legacy of martyrdom and widespread veneration was sufficient. Pope Francis agreed, allowing his cause to proceed based on his enduring reputation for holiness and the faith of those who continue to seek his intercession.

The dates for the canonization ceremonies will be announced at an upcoming consistory, but anticipation is already building. The recognition of these new saints reflects the diverse nature of Catholicism and the universal call to holiness, transcending geography and culture.

For Venezuela, the canonization of Mother Carmen and Dr. José Gregorio Hernández is a source of national pride and spiritual renewal. Their stories highlight the power of faith to overcome adversity, whether through the physical challenges faced by Mother Carmen or the lifelong dedication to healing embodied by Dr. Hernández.

For Papua New Guinea, Pedro To Rot’s canonization affirms the strength of its local church, which continues to grow despite challenges.

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But the shortage of new priests is only part of the story. The Church is also grappling with a dramatic decline in membership. More than 321,000 German Catholics formally left the Church in the past year, bringing the total number of registered Catholics in the country below 20 million for the first time. These departures, combined with dwindling vocations, paint a stark picture.

The drop in priestly ordinations is not a sudden collapse but the continuation of a trend that has been unfolding for decades. In 1962, 557 men were ordained as diocesan priests in Germany. By 2004, that number had fallen to 122. Ten years later, in 2014, it had dropped further to 75. More recently, the numbers have been even lower—33 in 2022, 35 in 2023, and now 29 in 2024.

This decline is not evenly distributed across the country. In 11 of Germany’s dioceses, including Limburg and Münster, no new priests were ordained this year. Limburg, led by Bishop Georg Bätzing, a key advocate of Germany’s controversial “Synodal Path” reform process, also had no new priests in 2023. Münster, now Germany’s most populous diocese, has gone two consecutive years without a single ordination.

Some dioceses have fared slightly better. Trier had the highest number of new priests this year, with four, while Augsburg, Cologne, Paderborn, and Regensburg each ordained three. But these figures remain alarmingly low for a church that once produced hundreds of new clergy annually.

The shortage of priests is not just a statistical issue—it is reshaping how the Church functions. Many parishes have been forced to consolidate or close, and laypeople are increasingly stepping in to lead services. The crisis of vocations was one of the key reasons behind Germany’s Synodal Path, a reform initiative that sought to rethink Church structures, including discussions on priestly celibacy, women’s roles in ministry, and the governance of the Church.

The Synodal Path, which concluded in 2023, produced numerous proposals, some of which have been met with resistance from the Vatican. Tensions between the German bishops and Rome have been growing, as the push for reforms in Germany diverges from the more conservative stance of the global Catholic hierarchy.

Bishop Bätzing, reflecting on the latest numbers, acknowledged the gravity of the situation: “We cannot ignore these figures. They challenge us to ask again: Who are we here for as a Church?”

The Catholic Church is not the only religious institution in Germany experiencing decline. For the first time since 2018, more Protestants than Catholics formally left their churches in 2024. The Evangelical Church in Germany, a federation of Lutheran, Reformed, and United churches, lost approximately 345,000 members in the past year.

At the end of 2024, Germany’s religious landscape had shifted significantly. The country had 19.8 million Catholics and nearly 18 million Protestants, out of a total population of around 84 million. Meanwhile, secularization continues to rise, with an increasing number of Germans identifying as religiously unaffiliated.

Beyond membership losses, the German Bishops’ Conference reported declines in key sacramental milestones. Baptisms fell to 116,222 in 2024, down from 131,245 the previous year. Church weddings also declined, with only 22,504 taking place in 2024, compared to 27,565 in 2023.

There were slight fluctuations in First Communions and Confirmations, but overall, participation in Church life continues to dwindle. Regular Mass attendance now stands at just 6.6% of German Catholics—roughly 1.3 million people nationwide.

Despite these discouraging trends, there were small signs of growth in one area: adult conversions. In 2024, 1,839 people joined the Catholic Church in Germany, up from 1,559 in 2023. Notably, the vast majority—1,637 individuals—came from Protestant backgrounds.

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The Nature of Religious Change

Religious identity is not as static as it once seemed. Traditionally, faith was often passed down through generations, with minimal deviation. Today, however, a large number of adults worldwide report having left their childhood religion behind. This transition is not limited to conversion from one religion to another but often involves moving away from religious affiliation altogether.

In some regions, such as India, Israel, Nigeria, and Thailand, religious stability remains strong, with over 95% of adults continuing to identify with the faith they grew up in. However, in parts of East Asia, Western Europe, and the Americas, religious shifts are far more common. For example, nearly half of adults in South Korea (50%) and over a third in the Netherlands (36%) and the United States (28%) no longer adhere to their childhood religion.

The Rise of the Religiously Unaffiliated

One of the most striking aspects of this shift is the rapid growth of those who identify as religiously unaffiliated—often referred to as “nones.” This category includes atheists, agnostics, and individuals who simply do not associate with any particular religion. Many of these individuals were raised in Christian or Buddhist households but have since disengaged from organized faith.

In Sweden, for instance, nearly 30% of adults raised as Christians now classify themselves as atheists, agnostics, or “nothing in particular.” A similar trend is seen in Japan, where a significant portion of former Buddhists no longer claim any religious identity.

However, the movement is not entirely one-directional. In some cases, individuals who grew up without a religious affiliation have later embraced faith. South Korea, for example, has the highest rate of people who were raised without religion but have since joined one, with Christianity being the most common choice.

Which Religions Are Gaining and Losing the Most?

While Christianity remains the world’s largest religion, it is also experiencing the highest rates of attrition. In countries like Germany, for every 20 people who leave Christianity, only one person converts to it. In contrast, certain regions, such as Singapore, have seen small but notable increases in Christian adherents, with approximately three new converts for every person who leaves the faith.

Buddhism, too, is experiencing significant losses, particularly in Japan, Singapore, and South Korea. However, its rate of decline is not as steep as that of Christianity. In Japan, where Buddhism has traditionally been dominant, nearly 12 individuals leave the faith for every one person who joins.

The group experiencing the most substantial growth is, unsurprisingly, the religiously unaffiliated. In Italy, for instance, for every person who was raised without religion but later embraced one, nearly 29 people move in the opposite direction, abandoning the faith of their upbringing.

Age, Education, and Gender: Who Is More Likely to Change?

Religious shifts are not uniform across demographics. In many countries, younger generations are leading the movement away from organized religion. In Spain, nearly half (48%) of young adults aged 18-34 report having changed their religious affiliation, compared to just 36% of those over 50. Similarly, in Colombia, young adults are more than twice as likely to have changed their religious identity than older generations.

Education also plays a role. In nations like the Netherlands, people with higher education levels are significantly more likely to have changed religions. More than 40% of Dutch adults with advanced degrees have altered their religious identity at some point, compared to just 29% of those with lower education levels.

When it comes to gender, men are generally more likely than women to disaffiliate from religion, although in most countries, the difference is not dramatic.

A Global Shift or a Temporary Trend?

The widespread movement away from religious affiliation raises questions about the future of faith worldwide. Are societies becoming increasingly secular, or will some individuals return to religious practice later in life? While some research suggests that people often become more religious with age, the sheer scale of religious disaffiliation in many countries indicates a broader cultural shift rather than a temporary phase.

Complete study here.

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ALL’s report also includes a list of the top twenty Planned Parenthood affiliate CEO earnings: at the top is the CEO of Planned Parenthood Los Angeles, whose 24 facilities earned $155 million in 2022-2023 and whose CEO was compensated with $875,942. This is an impressive jump in compensation at Planned Parenthood, a formally non-profit organization, but whose Directors earn, on average, more than three times the median salary of similar non-profit organizations in terms of both “revenue” and “income.”

Katie Brown, National Director of the American Life League, has denounced the scandalous situation at Planned Parenthood, calling it a «vicious cycle,” through which hundreds of millions of taxpayer dollars are disbursed to Planned Parenthood oligarchs and, in turn, kills nearly half a million unborn Americans each year.» Hence the call for the Federal Government to cut off all direct or indirect funding to Planned Parenthood and other abortion businesses in the country.

The compiling of data on the compensation of Planned Parenthood’s various CEOs was prompted and subsequently published after a New York Times “pilot” investigation revealed how several state-run subsidiaries of the abortion giant had serious financial problems and high staff turnover rates, in addition to providing substandard patient care. The lead researcher of ALL’s report, Katherine Van Dyke, noted in a March 20, 2025 statement that the CEOs’ rising profits contradict the argument about the abortion company’s financial decline. According to Van Dyke, it has now been proven that «taxpayer money is the true fuel for Planned Parenthood’s profits, and the financial data in its own reports does not match the organization’s claims about its financial problems.»

Following the publication of the NY Times article, former Planned Parenthood Executive and longtime pro-life activist Abby Johnson told FOX News Digital that, as during her decades at Planned Parenthood, the multinational’s use of «expired medications, high staff turnover, horrific working conditions, unqualified staff, huge amounts of money going unused for patient care, and disgusting clinic conditions» continues, despite millions of dollars in taxpayer money. Several Planned Parenthood affiliates (including those in New York, Missouri, and Illinois) have announced the closure of facilities in recent months.

The time has come for Republican leaders and the Trump Administration to truly assess these figures emerging from the American Life League document and eliminate Government reimbursements and any form of public funding for Planned Parenthood, a multinational corporation dedicated to the genocide of innocent children in the womb and the dissemination of other highly harmful practices, such as so-called «gender transition.»

A few weeks ago, in the wake of the U.S. Federal Administration’s increasingly determined fight against drug cartels, the American Life League itself asked President Donald Trump to designate a cartel that distributes abortifacient drugs in the United States as a terrorist group. In a letter to the President, Katie Brown, after thanking Trump for his executive order asking Congress to designate drug cartels as foreign terrorist organizations, called for tough measures against those who send dangerous abortifacient drugs through the U.S. postal system, explaining that «secret drug trafficking networks are intentionally and covertly distributing these drugs in States where legislators have enacted pro-life laws. They are criminally exploiting the U.S. postal system to subvert the law.»

The main network for distributing abortion pills is Las Libres, which, according to a Website, is based in Mexico and offers free abortion pills to women who cannot afford them, are at least four weeks pregnant, and live in Puerto Rico and the following States: Alabama, Arizona, Florida, Georgia, Louisiana, Mississippi, North Carolina, South Carolina, Tennessee, Texas, and West Virginia.

Brown also notes in her letter that these abortion pill exchanges «senselessly expose women to unnecessary risks and, worse, take the lives of millions of unborn American citizens.»

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

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(ZENIT News – The Denver Catholic / Denver, 04.03.2025).- My brother, a medical doctor, says that I got my MD from Google University. He is not wrong.

I’m a theologian, not a doctor. But, like Pope St. John Paul II before me, I have been fascinated with God’s creation of male and female. In particular, as we have been exploring over these past few columns, the differences in the lived experience of being male or female and the questions around how much of that difference is due to how we were created and how much to the influences surrounding us.

And so, I have been googling a lot.

Here is what I have learned: while the architecture is similar, subtle but profound differences exist in the functioning of men’s and women’s brains. And while neurology can’t possibly explain every difference between persons, it does have a significant impact.

Early clues came in studies done by psychologist Herbert Landsell of persons with brain damage. The right brain controls visual and spatial functions, “big picture,” emotional and abstract thinking and recognition of shapes and patterns. Meanwhile, the left brain controls verbal and linguistic functions, details and practical and concrete thinking. Landsell discovered that men with right-sided brain damage did badly in tests related to spatial skills, abstract thinking and other functions related to the right brain. Likewise, men with left-sided brain damage struggled with language skills, concrete thinking, orderly sequencing and other left-brain skills. But strangely, women with the same types of damage did not struggle in the same ways. Numerous subsequent studies have confirmed Landsell’s findings.

Why would this be? Why would men and women respond differently to essentially identical brain damage?

This is why: in women, language and spatial skills are controlled by both sides of the brain, while in the male brain, each is limited to one hemisphere. So, when one side was damaged, the women could compensate, whereas the men could not.

Other differences have been found in emotional processing. One study found that, in functional MRI tests, women used different neural pathways to regulate emotion. Another found that women often show greater activity in the limbic system, where emotions are processed, indicating greater sensitivity to emotional stimuli. And a third study found that women tend to remember emotionally charged events better.

The most fascinating difference to me relates to the corpus callosum, the connector between the two halves of the brain. Multiple studies indicate that the corpus callosum in women’s brains is larger than in men’s brains and that, as a result, communication between the two hemispheres is easier for women. This would explain why we women tend to have an easier time accessing, identifying and discussing our emotions — because they more easily connect with our verbal centers. This is why studies consistently show that women can better identify other people’s emotions by reading the expressions on their faces.

Meanwhile, men’s brains are more specialized. With skills housed exclusively on one side and less interplay between the hemispheres, men’s brains are more compartmentalized. In the emotional sphere, this makes them less attuned to their feelings. It also makes it easier for them to focus and makes them less distracted by superfluous information.

Of course, as I have said in every installment of this series, these are only tendencies. There are so many other influences on our brains and our behavior. Every human person is unique, and none can be pigeonholed into a neat category.

There is so much more to this science. You can find a nice summary of much of the recent research here. Otherwise, Google is your friend.

But let’s take a minute here to discuss the “why.” Why did God make us with these differences? St. John Paul II wrote extensively about the concept of “complementarity” — the idea that men’s strengths tend to be women’s weaknesses and that women’s strengths tend to be men’s weaknesses. It’s a beautiful reminder that “no man is an island,” and we were created to go through life together, not alone.

Also, on a deeper level, think about this: these brains are housed in different bodies. Women’s bodies give birth. Men’s bodies do not. What do women need after having a baby? Well, the ability to read emotions without verbal cues would come in awfully handy when dealing with a child who can’t yet speak, wouldn’t it? Also, when a woman is focused on recovering from labor while providing for her baby, she is less able to fend for herself. So, she needs protection and provision. And what does the father of her child need when he is out hunting game with a spear so his family can eat? For starters, he needs higher muscle mass and more endurance and aggression. He needs a keen ability to strategize. And he doesn’t need to be distracted by superfluous information or have his feelings poking through and upsetting him. “We had a fight, and now I’m sad.”

“Wait a minute.” I can hear some of you now. “Babies? Are you saying women are only good for having babies?”

Of course not.

In primitive societies, male and female roles were well-defined. Women, with lower muscle mass and a tendency toward pregnancy, were not well equipped to protect the family, and men were not even slightly equipped to give birth.

But today, we live in a world with grocery stores, alarm systems and baby monitors. Parents have a lot more flexibility in how they structure their families’ lives. Different families work it out in different ways, based on their individual strengths and what they judge to be best in their own situations.

Pope St. John Paul II wrote extensively about the “feminine genius” and how women are uniquely gifted, particularly in the interpersonal realm. Maybe it’s the impact of estrogen on the brain, maybe it’s the easy communication between the hemispheres, or maybe it’s the way we process emotion. Whatever it is, he said that women overall have heightened interpersonal gifts to an extent that men overall do not tend to have.

Once again, this is not to say that all women score astronomically high on the EQ meter, or that all men are relational luddites. Individuals vary. Having encountered so many wonderful men in my life — family, friends, relationships — I know that men have their own beautiful gifts in relating to the people who are important to them. No man bashing here. Just saying, along with JPII, that women tend to have an extra bump when it comes to insight into the individual human person.

St. John Paul II was very clear that all areas of life need women’s gifts.

“Women will increasingly play a part in the solution of the serious problems of the future: leisure time, the quality of life, migration, social services, euthanasia, drugs, health care, the ecology, etc. In all these areas, a greater presence of women in society will prove most valuable, for it will help to manifest the contradictions present when society is organized solely according to the criteria of efficiency and productivity, and it will force systems to be redesigned in a way which favors the processes of humanization which mark the civilization of love.” (St. John Paul II, Letter to Women, 1995)

The idea of complementarity is not bad. It does not and should not imply that women are less suited than men to public life or that women’s gifts are limited to the narrow sphere of the domestic. It simply says that men and women, each uniquely gifted, together can accomplish far more and bring about the Kingdom of God far more effectively than either can alone.

And I find that beautiful.

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(ZENIT News / Rome, 04.01.2025).- 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.

Q: 1) If oils to be blessed by the bishop during the Chrism Mass were pre-packaged and pre-mixed prior to the blessing of the oils, would they actually be blessed when the bishop prayed the prayers over them at the Mass? 2) During the Chrism Mass, the bishop makes the sign of the cross and breathes into an urn containing the sacred oil. His breath represents the invocation of the Spirit upon the oil. If a bishop fails to breathe on the oil, would that invalidate the oil? And if so, would that invalidate the ordinations and confirmations at which the oil was used?

The Jerusalem Catechesis for Friday of the octave of Easter in the Liturgy of Hours states: «The oil of gladness which Christ was anointed was a spiritual oil; it was in fact the Holy Spirit Himself, who is called the oil of gladness because He is the source of spiritual joy. But we too have been anointed with oil, and by this anointing we have entered into fellowship with Christ and received a share in His life. Beware of thinking that this holy oil is simply ordinary oil and nothing else. After the invocation of the Spirit, it is no longer ordinary oil but the gift of Christ, and by the presence of His divinity it becomes the instrument through which we receive the Holy Spirit. While symbolically, on our foreheads and senses, our bodies are anointed with this oil that we see, our souls are sanctified by the holy and life-giving Spirit.»

So, would it be true that if there is no invocation of the Holy Spirit when the oil is blessed, then the oil remains ordinary and not spiritual oil that is intended to be used through the sacraments as an outward sign depart grace? — E.K., Little River, Kansas

A: Although the blessing of the holy oils is not a sacrament, it should be carried out correctly insofar as the blessed oils are the necessary matter for the sacraments of confirmation and the anointing of the sick and, in the case of the chrism, only that blessed by a bishop is valid matter for the sacrament.

The question involves which parts of the rites of blessing are necessary for the blessing to take effect.

Our reader first asks whether prepared chrism may be blessed. The answer to this question is affirmative.

In No. 278 of the Ceremonial of Bishops we read:

“For the blessing of oils the following preparations are made in addition to what is needed for the celebration of a stational Mass: a. In the vesting room or some other convenient place:

— vessels of oil;

— balsam or perfume for the preparation of the chrism, if the bishop wishes to mix the chrism during the liturgical service ….”

Later we find this expression in No. 282:

“Then the bishop sits in the chair, wearing the miter. The deacons and ministers appointed to carry the oils or, in their absence, some priests and ministers, together with the faithful who will carry the bread and the wine and water, go in procession to the vesting room (sacristy) or other place where the oils and other offerings have been prepared. Returning to the altar, they follow this order: first, the minister carrying the vessel of balsam, if the bishop wishes to mix the chrism; then the minister with the vessel for the oil of catechumens, if it is to be blessed; the minister with the vessel for the oil of the sick; lastly a deacon or presbyter carrying the oil for the chrism. The ministers or faithful who carry the bread and the wine and water for the celebration of the eucharist follow them.”

The rite of blessing for the oil of the sick is usually done before the conclusion of the Eucharistic Prayer. The blessings of the oil of catechumens and chrism is described thus:

“286. After the prayer after communion, the deacons place the oil of catechumens to be blessed and the chrism to be consecrated on a table that has been placed in the center of the sanctuary (chancel).

“287. The bishop and the concelebrants go to the table with the deacons and ministers. The bishop stands facing the people, and the concelebrating presbyters stand around him on either side, in a semicircle, and the deacons and other ministers stand behind him.

“288. When everything.is. ready, the bishop proceeds to the blessing of the oil of catechumens, if it is to be blessed. Without the miter, he stands facing the people and, with hands outstretched, says the prayer ‘Lord God, protector of all who believe in you ….’

“289. Then the bishop sits, wearing the miter, and pours the balsam or perfume into the oil and in silence mixes the chrism, unless this has been done beforehand.

“290. Without the miter, he stands and sings or says the invitation ‘Let us pray that God….’ As circumstances suggest, he may then breathe over the vessel of chrism. Then, with hands outstretched, he says one of the consecratory prayers. At the words ‘And so, Father, we ask you,’ until the end of the consecratory prayer, all the concelebrants hold the right hand outstretched toward the chrism without saying anything.”

Therefore, since the bishop may choose not to mix the chrism during the liturgical service, and that the rituals foresee the possibility of the chrism being mixed beforehand, then blessing preprepared chrism has no effect on the validity of the blessing itself.

Likewise, as per No. 290, breathing on the oils is also a facultative rite that would not affect the valid use of the chrism.

It is true that the rite of breathing on the oils is a symbol of the Holy Spirit, who blew over the face of the waters before creation (Genesis 1:2b), and of the risen Jesus, who appeared to his disciples and breathed on them saying, “Receive the Holy Spirit …”(John 20, 22-23). But while this symbol enriches the rite, it is not essential to obtain its effect.

The Holy Spirit consecrates this oil through the bishop’s invocation. The bishop may choose either of two consecratory prayers, both of which make abundant reference to the sending of the Holy Spirit. It is the prayer, and not the gesture of breathing, that consecrates the chrism and which makes it the spiritual oil found in the Jerusalem Catechesis cited by our reader.

In an emergency any bishop could consecrate new chrism even outside the usual times. However, it must be a bishop. Canon law does not foresee a delegation to priests for consecrating chrism.

Finally, we address the hypothetical case of the use of invalid and unconsecrated chrism for the sacraments.

In the case of a priestly ordination there would be a ritual defect, but it would not affect the validity of ordination as the essential rites are the imposition of hands and the consecratory prayer. The anointing of hands forms part of the complementary rites.

Things would be different in the case of confirmation since anointing by properly blessed chrism forms part of the essential matter of the sacrament. In such a case the confirmation would be invalid and the rite would have to be repeated.

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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 great number of questions that arrive.

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