Perez Hilton Cuts Himself on Tiktok Live

Perez Hilton’s Recent Crisis: From Gossip King to Public Struggle – Biography, Health Ordeal, TikTok Incident, and the Broader Reality of Mental Illness

In the fast-moving world of celebrity culture, few figures have embodied the raw, unfiltered edge of online fame quite like Perez Hilton. Born Mario Armando Lavandeira Jr., he built an empire on sharp commentary, exclusive scoops, and a persona that thrived on controversy. Yet recent events have shifted the spotlight from the stars he once chronicled to Hilton himself. Reports of a disturbing TikTok live incident involving apparent self-harm have circulated widely, coming months after a near-death hospitalization in which he claimed a profound encounter with God. As of the latest available information on August 4, 2026, his condition remains unconfirmed. This post examines his background, the health crisis that reshaped his public narrative, the latest incident, his current status, and the larger context of mental illness that such high-profile struggles can illuminate. It draws on public reports and established knowledge about mental health challenges, while emphasizing that individuals in crisis should seek professional help immediately.

 A Brief Biography of Perez Hilton

Mario Armando Lavandeira Jr. was born on March 23, 1978, in Miami, Florida, to Cuban immigrant parents. He grew up in a working-class environment, attending the all-male Belen Jesuit Preparatory School. After graduating in 1996, he earned a scholarship to New York University’s Tisch School of the Arts, where he studied drama and graduated in 2000 with a bachelor’s degree. Early ambitions centered on acting; he secured a minor role on The Sopranos and freelanced in media, including work with the gay rights organization GLAAD and publications aimed at LGBTQ+ audiences.

In 2002 he relocated to Los Angeles. Acting opportunities proved limited, so in September 2004 he launched a blog originally called PageSixSixSix.com. Legal pressure from the New York Post (home of the Page Six column) prompted a rebrand to PerezHilton.com—a play on Paris Hilton that blended his Latino heritage (“Perez”) with Hollywood glamour (“Hilton”). The site quickly gained notoriety for its mix of paparazzi photos, handwritten doodles and captions on celebrity images, nicknames, and often cutting commentary. Within months it was labeled “Hollywood’s most hated website.” Traffic exploded, and by the mid-to-late 2000s PerezHilton.com was a dominant force in online celebrity gossip, drawing hundreds of millions of monthly hits at its peak.

Hilton expanded into television appearances on shows such as The View, Kathy Griffin: My Life on the D-List, Celebrity Apprentice, and his own VH1 series What Perez Sez. He co-hosted the MTV Europe Music Awards, judged the Miss USA pageant in 2009, wrote bestselling books including Red Carpet Suicide and TMI: My Life in Scandal, and launched a record label. He became a father via surrogacy to three children: son Mario Armando Lavandeira III (born 2013) and daughters Mia (2015) and Mayte (2017). Over time he lived in Los Angeles, then Las Vegas, and more recently returned to the Miami area.

His style invited both massive audiences and intense backlash. Critics accused him of cruelty, invasion of privacy, and outing closeted celebrities. Hilton has at various points acknowledged past excesses. In recent years he has continued blogging, podcasting (The Perez Hilton Podcast with Chris Booker), posting on YouTube and social media, and offering Cameo videos, while describing a desire for a quieter life focused more on family.

 The 2026 Hospitalization and Claims of Seeing God

In March 2026, Hilton publicly detailed a life-threatening medical ordeal. He had been battling the flu for about a week and took medication without food, contrary to instructions. This led to an ulcer, perforation, and severe sepsis. He was hospitalized for 21 days at Southern Hills Hospital in Las Vegas. Doctors performed laparoscopic surgery to address the infection; he endured multiple procedures, fluid issues, hospital-acquired infections, and a period of extreme weakness during which he was fed intravenously. He later developed deep vein thrombosis requiring additional intervention.

In emotional videos shared on Instagram, YouTube, and TikTok, Hilton called the experience “the worst and best thing that’s ever happened to me.” He attributed the crisis to his own “stupidity” in ignoring medical advice. Most strikingly, he described a spiritual encounter: “God presented himself to me. It was not a feeling. God presented himself to me… I grew up Catholic… but I was never a believer until now… I was very lucid. It was real and this has been life-changing.” He spoke of planning to take his children to church regularly and later shared that he had begun reading the Bible systematically, expressing “happy tears” and a sense of forgiveness for past mistakes. In follow-up content he apologized for “selfish behavior” in his gossip career, stating he had not cared whom he hurt in pursuit of attention and views.

The hospitalization marked a public pivot toward discussions of faith, recovery, and self-reflection. Hilton continued sharing updates about physical rehabilitation, including using a walker and gradually regaining mobility, while framing the ordeal as both physically destructive and spiritually restorative.

 The TikTok Live Incident

On August 4, 2026, reports emerged that Perez Hilton appeared on a TikTok live stream during which he engaged in apparent self-harm and made statements expressing a desire to die. Viewers reported distressing content before the platform removed the stream and suspended the associated account. Unverified claims circulated about a police or SWAT presence at his residence in the Miami area and descriptions of the situation as involving possible barricading, but these have not been independently confirmed by authorities.

As of the most recent public reporting late on August 4 / early August 5, 2026, no official statement has been released by Hilton, his representatives, family, police, or medical personnel regarding his condition or the precise sequence of events after the stream ended. His status remains unknown. Media outlets and social media posts have noted the absence of confirmed updates, underscoring the fluidity of developing stories involving private medical and mental health matters.

This incident follows the earlier physical health crisis and public expressions of newfound faith by only a few months. Public figures who share intensely personal material online can face amplified scrutiny when subsequent crises occur, yet the full context of any individual’s mental state is rarely visible from the outside.

WARNING: HERE IS THE VIDEO CIRCULATING ON X.COM.  VIEWER DISCRETION IS ADVISED!

 Current Status

At the time of writing, reliable confirmation of Hilton’s physical condition, location, or medical treatment following the TikTok incident is unavailable. No verified hospital admission, arrest, or recovery statement has been issued by primary sources. Earlier in 2026 he had been recovering from sepsis and related complications while emphasizing spiritual and lifestyle changes, including renewed attention to exercise, church attendance, and scripture. His social media activity prior to the August incident included content about family, faith, and professional work. Until official information is released, speculation should be treated with caution. Updates, when they come, are likely to appear through established news outlets or statements from those close to him.

 Mental Illness: Impacts, Realities, and the Need for Support

Public incidents involving self-harm or expressions of suicidal ideation often prompt broader conversations about mental health. Mental illness encompasses a wide range of conditions that affect mood, thinking, and behavior—depression, anxiety disorders, bipolar disorder, post-traumatic stress, and others. These conditions are medical issues rooted in a complex interplay of genetic predisposition, brain chemistry, life stressors, trauma, physical health problems, and environmental factors. They are common: millions of people experience them each year, and many recover or manage symptoms effectively with appropriate care.

The impacts can be profound. Depression may involve persistent sadness, loss of interest, fatigue, sleep and appetite changes, difficulty concentrating, and feelings of worthlessness. Anxiety can produce overwhelming worry, physical symptoms such as rapid heartbeat, and avoidance behaviors. In more severe cases, individuals may experience suicidal thoughts or engage in self-harm as a maladaptive response to intense emotional pain. Self-harm and suicidal ideation are serious warning signs that require immediate professional attention; they are not character flaws or attention-seeking behaviors but indicators of underlying distress that can and should be treated.

Celebrities and online personalities face unique pressures: constant public scrutiny, the demand for continuous content, financial incentives tied to visibility, isolation despite large followings, and the permanence of digital records of past controversies. Physical health crises, such as the sepsis Hilton described, can also contribute to secondary mental health challenges including post-sepsis syndrome, which may involve fatigue, cognitive difficulties, and mood changes. Spiritual experiences reported during near-death situations are documented in medical and psychological literature as phenomena some individuals interpret as transformative; others view them through neurological or psychological lenses. Regardless of interpretation, they do not replace evidence-based mental health care when distress persists or intensifies.

Effective responses include therapy (cognitive-behavioral, dialectical behavior therapy, and others), medication when indicated, lifestyle supports (sleep, exercise, social connection, reduced substance use), and crisis intervention. Stigma remains a barrier—many delay seeking help out of fear of judgment. High-profile cases can both increase awareness and, if handled sensationally, risk glamorizing or simplifying complex suffering. Responsible discussion focuses on the availability of help rather than graphic details.

If you or someone you know is struggling with suicidal thoughts, self-harm, or a mental health crisis, contact the 988 Suicide & Crisis Lifeline (call or text 988 in the United States) for free, confidential support from trained counselors. International resources are available through local health services or organizations such as the International Association for Suicide Prevention. Early intervention improves outcomes. Friends and family can help by listening without judgment, encouraging professional care, and removing access to means of harm when risk is elevated—always under guidance from trained responders.

Mental illness is treatable. Recovery is possible, and many people who experience severe episodes go on to lead meaningful lives with the right combination of support, treatment, and self-care. Public figures’ struggles, when shared or observed, can humanize these realities, provided the focus remains on compassion and resources rather than speculation or intrusion.

 Looking Ahead

Perez Hilton’s trajectory—from Miami upbringing and NYU drama student to influential, polarizing gossip blogger, father, and now someone navigating serious physical and apparent mental health challenges—illustrates both the possibilities and the costs of modern celebrity. His March 2026 hospitalization and subsequent statements about encountering God marked a public turn toward reflection and faith. The August TikTok incident, still unfolding without confirmed details on his condition, underscores the ongoing nature of personal struggles that can surface even after periods of reported recovery or spiritual renewal.

Accurate information will continue to emerge through verified channels. In the meantime, the episode serves as a reminder of the importance of mental health awareness, the limits of online personas, and the value of professional help. Hilton’s story, like those of many others, is still being written. Compassion for the individual, respect for privacy in medical matters, and practical support for anyone in crisis remain the most constructive responses.

Let us pray for Perez Hilton and those out there suffering similar episodes of mental health crisis. 

If this post has raised difficult feelings for you, please reach out for support. Help is available.

References  

Information drawn from contemporaneous reporting on Hilton’s biography, the March 2026 hospitalization and spiritual claims, and emerging accounts of the August 4, 2026 TikTok incident (Times Now, BNO News, and related outlets). General mental health context informed by established public health understanding of depression, self-harm, and crisis resources. Specific sources include coverage from Daily Dot, New York Post, Fox News, Newsweek, Hollywood Reporter, USA Today, and earlier biographical profiles from TV Insider, Celebrity Net Worth, and PerezHilton.com’s own about page. All details about the latest incident reflect publicly circulating reports as of August 4–5, 2026; readers should consult primary news updates for the most current status.  

May: Mental Health Awareness Month – A Catholic Perspective on Healing Mind, Body, and Soul

May: Mental Health Awareness Month – A Catholic Perspective on Healing Mind, Body, and Soul

May is Mental Health Awareness Month, observed in the United States since 1949. Organizations like Mental Health America (MHA) and the National Alliance on Mental Illness (NAMI) lead efforts to educate the public, reduce stigma, promote recovery, and advocate for better access to care. Themes vary yearly; recent ones emphasize community healing, “More Good Days, Together,” and speaking against stigma. This month reminds us that mental health touches everyone—families, workplaces, parishes, and communities. One in five U.S. adults (about 59 million in recent data) lives with a mental illness, yet many face barriers to treatment due to misunderstanding or shame.

As Catholics, we approach this with the fullness of faith: the dignity of every human person made in God’s image, the reality of suffering united to Christ’s cross, and hope in resurrection and healing. Mental illness is not a failure of faith or character. It is a cross that many bear, and the Church calls us to accompany one another with compassion, professional care where needed, and prayerful trust in God’s mercy.

 What Is Mental Health?

Mental health is more than the absence of illness. According to the World Health Organization (WHO) and CDC, it is “a state of mental well-being that enables people to cope with the stresses of life, realize their abilities, learn well and work well, and contribute to their community.” It encompasses emotional, psychological, and social well-being. It affects how we think, feel, act, handle stress, relate to others, and make choices.

Good mental health is like physical health: it exists on a spectrum. Everyone experiences stress, sadness, or worry. These are normal human responses. Mental health becomes challenged when these persist, intensify, or interfere with daily life, relationships, work, or faith practice. Factors include biology (genetics, brain chemistry), life experiences (trauma, loss), environment (poverty, isolation), and even spiritual struggles.

Mental health is integral to overall health. The Church teaches the unity of body and soul. Saint Thomas Aquinas and the Catholic tradition affirm the human person as a composite of matter and spirit. What affects the mind affects the soul and vice versa. Neglecting mental health can hinder our ability to love God and neighbor fully. Conversely, a strong spiritual life—prayer, sacraments, community—can support resilience.

 Common Mental Illnesses

Mental illnesses are medical conditions involving changes in emotion, thinking, or behavior (or a combination). They are common, treatable, and not a sign of weakness.

Anxiety Disorders: The most prevalent. They include Generalized Anxiety Disorder (GAD), panic disorder, social anxiety, phobias, and PTSD. Symptoms: excessive worry, restlessness, fatigue, difficulty concentrating, irritability, muscle tension, sleep issues. About 19% of U.S. adults experience them annually. Women are affected more often. Anxiety can feel like constant “fight or flight,” making everyday tasks overwhelming.

Depressive Disorders: Major depressive disorder affects mood, causing persistent sadness, loss of interest (anhedonia), changes in appetite/sleep, fatigue, feelings of worthlessness, concentration issues, and suicidal thoughts. About 8-9% of adults experience major depression yearly. It is a leading cause of disability worldwide. Postpartum depression and seasonal affective disorder are variants.

Bipolar Disorder: Involves extreme mood swings—manic/hypomanic episodes (elevated energy, reduced sleep need, risky behavior, grandiosity) alternating with depressive episodes. Affects about 2-3% of adults. It can be highly disruptive but manageable with medication and therapy.

Schizophrenia and Psychotic Disorders: Involve hallucinations, delusions, disorganized thinking, and negative symptoms (flat affect, social withdrawal). Affects about 1% lifetime. Onset often in late teens/early adulthood. Modern treatments help many live full lives.

Obsessive-Compulsive Disorder (OCD): Intrusive thoughts (obsessions) leading to repetitive behaviors (compulsions) to reduce anxiety. Affects ~1-2%. Common themes: contamination, harm, symmetry. Not just “being neat.”

Eating Disorders: Anorexia, bulimia, binge-eating. Involve distorted body image and dangerous behaviors around food. Affect millions, especially youth. High mortality rates.

Post-Traumatic Stress Disorder (PTSD): After trauma (assault, combat, accident, abuse). Symptoms: flashbacks, nightmares, avoidance, hypervigilance, emotional numbness. Affects veterans and civilians alike.

Substance Use Disorders: Often co-occur with mental illness (“dual diagnosis”). Addiction is a brain disease, not mere moral failing.

Attention-Deficit/Hyperactivity Disorder (ADHD): Inattention, hyperactivity, impulsivity. Persists into adulthood for many. Affects focus, organization, relationships.

Personality Disorders: Like borderline (intense emotions, unstable relationships), narcissistic, or avoidant. Long-standing patterns affecting functioning.

Statistics show mental illness is widespread: nearly 1 in 7 people globally live with one; in the U.S., over 23% of adults. Youth rates are high too (nearly 50% lifetime for adolescents). Yet only about half receive treatment. Stigma, cost, access, and misunderstanding delay care.

 Lesser-Known or Underappreciated Mental Health Issues

Many conditions fly under the radar, leading to isolation or misdiagnosis.

Dissociative Disorders: Including Depersonalization/Derealization Disorder—feeling detached from oneself or reality, like living in a dream. Often trauma-related. Dissociative Identity Disorder (DID, formerly multiple personality) involves distinct identity states, usually from severe childhood trauma.

Body Integrity Dysphoria (BIID): Intense desire to amputate a healthy limb or become disabled. Neurological/psychological roots. Rare but profound suffering.

Rare Delusional Syndromes:

- Capgras Syndrome: Belief that loved ones are imposters.

- Cotard’s Syndrome (“Walking Corpse”): Belief one is dead or decaying.

- Fregoli Delusion: Belief different people are the same person in disguise.

- Alice in Wonderland Syndrome: Perceptual distortions of body size or time.

Cultural Syndromes: Khyâl cap (Cambodian “wind attacks”), Kufungisisa (“thinking too much” in Zimbabwe). Highlight how culture shapes expression of distress.

Other: Trichotillomania (hair-pulling), excoriation (skin-picking), hoarding disorder, prolonged grief disorder. Neurodivergence like autism spectrum (not illness but can co-occur with mental health challenges). Burnout, compassion fatigue in caregivers, and “spiritual depression” or scrupulosity (excessive religious guilt/obsessions) in faith communities.

These conditions remind us mental health is complex. Awareness prevents dismissal as “all in your head” or purely spiritual.

 Catholic Teaching on Mental Health

The Catholic Church affirms the full dignity of persons with mental illness. Pope St. John Paul II stated powerfully: “Whoever suffers from mental illness ‘always’ bears God’s image and likeness in himself, as does every human being... Christ took all human suffering on himself, even mental illness.” Mental illness does not diminish imago Dei.

The Church distinguishes mental illness from moral failing or lack of faith. Depression is not sloth (acedia) or simple sadness. While spiritual struggles can intersect (e.g., dark night of the soul vs. clinical depression), professional diagnosis and treatment are encouraged. Popes have supported psychiatry and psychology when aligned with human dignity.

Key principles from Catholic Social Teaching:

- Human Dignity: Every person, sick or well, has inherent worth.

- Common Good and Solidarity: Society and Church must ensure access to care. Mental health is a justice issue.

- Preferential Option for the Vulnerable: Those with mental illness often marginalized; we must prioritize them.

- Integral Care: Body, mind, and soul. Sacraments, prayer, counseling, medication, therapy—all can cooperate with God’s grace.

The U.S. Bishops and initiatives like the National Catholic Mental Health Campaign emphasize accompaniment, removing stigma, and collaboration with professionals. Parishes are called to be places of welcome, not judgment. Confession accounts for diminished capacity; those with severe illness may have reduced culpability for certain acts.

Faith offers unique resources: hope in Christ who wept and suffered, the Eucharist as food for the journey, Mary as mother of sorrows, saints who struggled. Yet faith does not replace medicine. As one Catholic psychiatrist notes, we treat the integrated person.

Challenges remain: some still view mental illness through outdated lenses of demonic influence alone (rarely the case; most need medical care). Education in seminaries and parishes is growing via Catholic Mental Health Ministries.

 Patron Saints for Mental Health

The Church gives us heavenly intercessors.

Saint Dymphna: Primary patroness of mental illness, nervous disorders, anxiety, depression. 7th-century Irish princess who fled her pagan father’s incestuous advances and was martyred. Miracles at her shrine in Geel, Belgium, drew those with mental afflictions. Her shrine and devotion spread widely. Feast: May 15. Prayer to her brings comfort.

Saint Benedict Joseph Labre: Patron of the mentally ill and homeless. 18th-century “beggar saint” who wandered Europe, rejected from monasteries, living eccentrically yet holy. Embodies those who feel out of place. Feast: April 16.

Saint Christina the Astonishing: Patroness of the mentally ill. 12th-13th century Belgian mystic with extraordinary (and to some, bizarre) behaviors after a near-death experience—levitating, surviving extremes—yet lived a life of penance and charity. Seen as “mad” by many.

Saint John of God: Founder of the Brothers Hospitallers. Struggled with mental health himself after a dramatic conversion; opened hospitals for the sick and poor, including mentally ill. Patron of hospitals, the sick, and those with mental disorders. Feast: March 8.

Others: Saint Therese of Lisieux (scruples, depression), Saint Louis Martin (father of Therese, institutionalized for mental illness), Saint Jane de Chantal (depression after loss), Venerable Matt Talbot (addiction recovery).

Invoke them. Their lives show holiness and mental suffering can coexist; God brings good from it.

 Living Mental Health Awareness as Catholics

This May and beyond:

- Educate yourself and others.

- Check in on loved ones without judgment.

- Support parish ministries or start one.

- Advocate for accessible, ethical care.

- Practice self-care: sleep, exercise, prayer, community, limits on social media.

- Seek help when needed—988 Suicide & Crisis Lifeline, therapists, priests, doctors.

- Remember: suffering has meaning in union with Christ, but God desires our flourishing.

Mental health awareness aligns with the Gospel: “I was sick and you visited me” (Mt 25). In a world of isolation and despair, the Church offers hope: you are not alone, your life has purpose, healing is possible.

May Our Lady of Mental Peace, through St. Dymphna and all the saints, intercede for all who struggle. May we build communities where minds find rest in God’s love.

Seek professional help for any concerns. This is for awareness and encouragement.

 

 References

- NAMI, SAMHSA, MHA websites on Mental Health Awareness Month.

- WHO, CDC, NIMH statistics.

- Pope St. John Paul II, “Mentally Ill Are Also Made in God’s Image.”

- Catholic Company, Catholic Mental Health Ministers on patron saints.

- Various medical and theological sources as cited.

Can Catholics Believe in Near-Death Experiences?

Near-Death Experiences: Insights, Catholic Teaching, Scientific Perspectives, and Scriptural Reflections

Near-death experiences (NDEs) have captivated humanity for decades. Countless individuals report vivid sensations of leaving their bodies, encountering luminous beings, reviewing their lives, or glimpsing realms of light and darkness during medical crises, cardiac arrests, or accidents.  

These accounts raise profound questions about consciousness, the soul, the afterlife, and the intersection of faith and science. From a Catholic perspective, this exploration examines NDEs through the lens of Church teaching, personal testimonies from Catholics and Protestants (including notable guests on Joni Lamb's programs), scientific explanations, cultural variations (including rare reports of extraterrestrials or non-Christian deities), and scriptural tensions, particularly Hebrews 9:27. While NDEs can inspire faith and moral reflection, the Church urges discernment. This comprehensive analysis draws on theological, historical, and empirical sources to provide a balanced view.

 Defining Near-Death Experiences

NDEs typically occur when a person is clinically close to death—such as during heart failure, trauma, or surgery—but survives and later recounts the event. Common elements include:

- Out-of-body experiences (OBEs), where individuals view their bodies from above.

- Tunnel vision or travel toward a bright light.

- Encounters with deceased relatives, angels, or a divine figure.

- Life reviews, often with a sense of judgment or evaluation.

- Feelings of profound peace, love, or (in rarer "distressing" NDEs) terror and isolation.

- Reluctance to return to earthly life.

Researcher Raymond Moody popularized the phenomenon in his 1975 book Life After Life. Estimates suggest 10-20% of cardiac arrest survivors report NDEs, though figures vary by study. These experiences transcend culture and era, appearing in ancient texts and modern reports. Yet, their interpretation differs widely: some see proof of an afterlife, others psychological coping mechanisms.

 The Catholic Church's Teaching and Position on NDEs

The Catholic Church has no official doctrinal position on NDEs. They fall under private revelations or personal experiences, not public revelation completed in Christ (Catechism of the Catholic Church [CCC] 66-67). The Church neither endorses nor condemns them wholesale but calls for careful discernment. Private revelations, even if approved (e.g., Fatima), are not binding on all faithful and must align with Scripture and Tradition.

Key principles from Church teaching:

- Immortality of the Soul: The soul is spiritual and survives bodily death (CCC 366, 1021-1022). NDEs often affirm this by suggesting consciousness persists beyond clinical death, aligning with the Church's view of the soul's separation from the body at true death.

- Particular Judgment: Upon death, the soul faces immediate judgment leading to heaven, hell, or purgatory (CCC 1021-1022). Positive NDEs echoing peace and love parallel heavenly bliss; negative ones echo hellish warnings.

- Caution Against Over-Reliance: Experiences must be tested against faith (1 John 4:1). If an NDE promotes universalism (everyone saved regardless of faith), reincarnation, or contradicts dogma, it warrants skepticism. Some may stem from natural causes, others possibly demonic deception, though many bear good fruit like conversion and charity.

Catholic theologians note parallels with saints' visions. St. Teresa of Ávila described ecstatic unions and afterlife glimpses. Modern Catholics like Dr. Gloria Polo (struck by lightning) report detailed encounters with judgment, purgatory, and Christ's mercy, emphasizing sin's consequences—aligning closely with Catholic doctrine. Fr. Jose Maniyangat and Fr. John Michael Tourangeau, priests with NDEs, stress priestly vocation, grace, and avoiding hell.

The Church views NDEs as potentially genuine graces but not definitive proof of the afterlife's details, which Scripture and Tradition already illuminate. They may serve evangelization, drawing skeptics toward God, but faith rests on Christ's Resurrection, not anecdotal reports. Mother Angelica of EWTN reportedly had an NDE, and the network has aired balanced discussions.

 Scientific Explanations for NDEs

Science offers naturalistic accounts without dismissing subjective reality. NDEs occur under brain stress: hypoxia (oxygen deprivation), hypercapnia (excess CO2), endorphin surges, or temporal lobe activity.

- Cerebral Anoxia and Ischemia: Reduced blood flow causes tunnel vision (peripheral retina fails first) and vivid hallucinations. Gamma wave surges in dying brains (observed in studies) link to heightened awareness and memory recall.

- Neurotransmitters: Endorphins produce euphoria; DMT (endogenous psychedelic) or ketamine-like states mimic OBEs and encounters.

- Temporal-Parietal Junction (TPJ): Disruption explains OBEs, as the brain struggles to integrate body position.

- Evolutionary/Threat Response: NDEs may be a survival mechanism, calming the dying with peace or prompting life changes.

Critics like Susan Blackmore's "dying brain hypothesis" argue all features arise neurologically. Veridical NDEs (accurate distant observations during unconsciousness) challenge this, as do cases with flatlined EEGs yet detailed reports. Prospective studies (e.g., Dutch cardiac arrest research by Pim van Lommel) show NDEs occur even without expected brain activity, suggesting consciousness may not be purely brain-dependent.

Science explains mechanisms but not ultimate meaning. Catholics can accept physiological triggers while seeing God working through them, much like miracles using natural laws.

 Testimonies from Catholics and Protestants

Catholic Accounts:

- Gloria Polo: A Colombian dentist struck by lightning in 1995. She describes leaving her body, a life review exposing sins (including abortion complicity), hell's reality, and Christ's mercy leading to conversion. She emphasizes purgatory, sacraments, and the Eucharist—distinctly Catholic. Her story inspires many to frequent Confession.

- Fr. Jose Maniyangat: Indian priest who "died" in a car accident. He saw Jesus, Mary, and judgment; warned about hell for unrepentant priests. His ministry now focuses on healing and warnings aligned with Church teaching.

Other Notable Priests with Similar Experiences

Fr. Steven Scheier (very popular testimony): In 1985, after a severe car accident, he stood before Jesus in judgment. Jesus reviewed his life (as a priest) and sentenced him to hell for unrepentant sins and lack of true conversion. However, the Blessed Virgin Mary interceded, and he was given a second chance. He did not enter hell but was shown he deserved it. His story highlights Mary’s role as intercessor and the importance of frequent, sincere Confession.  (Father Steven Scheier's Judgment Experience)

Fr. Gerald Johnson (Michigan): A more recent (2016) and controversial account. After a heart attack, he claims he went down to the center of the Earth and experienced hell — demons, chains, extreme heat, and even modern music (like Rihanna’s “Umbrella”) being used tormentingly. He stresses unforgiveness as a key reason people end up there. His account is more charismatic/Protestant-leaning. 

- Historical: St. Bede the Venerable (8th century) recorded visions like Dryhthelm's tour of purgatory, heaven, and hell—proto-NDE elements.

Protestant Accounts and Joni Lamb Guests:

Joni Lamb's Table Talk on Daystar TV features powerful testimonies.

- Jim Woodford: "Dead" for 11 hours after a horse-riding accident. He toured heaven's wonders (gardens, mansions) and glimpsed hell's torment. Encountered Jesus, who showed scars; returned transformed, emphasizing repentance. His account highlights biblical imagery.

- Bill Wiese: 23 Minutes in Hell—sudden transport to a demonic realm of fire, screams, and creatures. No "near-death" medical event, but a vision-like experience. Stresses hell's reality to urge salvation through Christ. Featured on Joni's show.

- Steve King: Former Buddhist "dead" for hours, hurled into hell's torment. Converted to Christianity, now evangelizes. His shift from Eastern views underscores transformative power.

These align with evangelical emphases on personal relationship with Jesus and urgency of salvation. Common threads: life change, reduced fear of death, moral urgency.

 Stories Involving Extraterrestrials

Some NDEs blend spiritual and "alien" elements, intriguing ufology. Reports include encounters with tall, luminous beings resembling "greys" or light entities in spacecraft-like realms, or tours of advanced civilizations. P.M.H. Atwater links NDEs to alien contact: telepathy, otherworldly realms, and beings of light.

Examples: ICU patients describing "alien" experimenters in dim, smoky realms; or benevolent tall figures in purple guiding ascension. These are rarer (~0.6% in some studies) and often interpreted as demonic deceptions, angelic disguises, or brain-generated sci-fi imagery under stress. Catholic discernment views them skeptically if contradicting faith—true afterlife encounters center on the Triune God, not extraterrestrial narratives.

 Do People Only See Jesus? Instances of Allah, Buddha, or Other Deities

A common claim: NDEs predominantly feature Jesus, even among non-Christians, suggesting His uniqueness. Studies show ~18-20% of NDEs involving a divine being identify it as Jesus; atheists and Muslims sometimes convert post-encounter.

However, variations exist:

- Buddhists/Hindus may see Buddha, Krishna, or light beings interpreted culturally.

- Muslims occasionally report Muhammad or Allah as light, though Jesus appears in some.

- Eclectic reports: mixtures of figures or a universal "Being of Light" identified per background (Jesus for Christians, others variably).

John Burke's analysis of 1,000+ NDEs notes a consistent loving God, often revealed as Jesus, across cultures. Yet, non-Western NDEs feature local deities more. This suggests cultural filtering of a transcendent reality or subjective projection. Catholics interpret consistent Christic encounters as affirming John 14:6 ("I am the way..."), while allowing God's mercy to reach all. Discrepancies caution against taking every detail literally.

Scriptural Tension: Hebrews 9:27 and the "Near" Aspect

Hebrews 9:27 states: "It is appointed for man to die once, and after that comes judgment." Critics argue NDEs contradict this—people "die," experience the afterlife, and return, undermining finality.

Possible Response: NDEs are near-death, not true death. Clinical death (heart stops, no brain activity detectable) differs from irreversible separation of soul and body (true death per Church teaching). In NDEs, the soul may partially disengage, or the brain generates profound states without full departure. Resurrection miracles (Lazarus, etc.) were full deaths reversed by God, exceptional. NDEs lack this finality.

The "near" qualifier reconciles: these are glimpses or foretastes, not the definitive judgment. They may preview particular judgment or serve as warnings/graces, not contradicting Scripture but illustrating mercy before finality. Distressing NDEs reinforce judgment's reality; positive ones, hope in Christ. Ultimately, Scripture judges experiences, not vice versa. True death brings irreversible judgment; NDEs, potential conversion.

Theological Concerns with Stories of Jesus Pronouncing a Final Judgment of Hell and Then Changing His Mind

One significant theological difficulty arising from certain near-death testimonies, such as that of Fr. Steven Scheier, is the portrayal of Jesus Christ rendering a definitive judgment of damnation (“Your sentence is hell”) only to reverse it moments later due to pleas or the intercession of the Blessed Virgin Mary. This narrative appears to conflict with the Church’s clear teaching on God’s immutability — His perfect, unchanging nature. Sacred Scripture emphatically affirms this truth: “For I the Lord do not change” (Malachi 3:6); “God is not man, that he should lie, or a son of man, that he should change his mind” (Numbers 23:19); and “with whom there is no variation or shadow due to change” (James 1:17). 

The Catechism of the Catholic Church echoes this doctrine, presenting God as eternal, perfect, and constant in His being, will, and judgments (CCC 202, 212). If Jesus, as the Second Person of the Trinity, pronounces a true particular judgment at the moment of death (CCC 1021–1022), a subsequent reversal would imply mutability in the divine will — something incompatible with God’s unchanging truthfulness and justice. While divine mercy is infinite and intercession (especially Mary’s) is a profound Catholic belief, such dramatic “last-minute reversals” after an allegedly final sentence risk undermining confidence in the reliability of God’s word and the seriousness of particular judgment. These accounts, though often edifying in calling for repentance, should therefore be approached with careful discernment in light of revealed doctrine rather than taken as literal, normative descriptions of the afterlife.

 Broader Implications and Discernment

NDEs challenge materialism, affirm soul's survival, and prompt repentance—fruits the Church welcomes (CCC 67). Yet, risks include New Age syncretism, neglecting sacraments, or fear-mongering. Catholics should:

- Prioritize Scripture, Tradition, Magisterium.

- Seek spiritual direction for personal experiences.

- Use NDEs evangelistically, pointing to Christ's definitive revelation.

- Pray for the dead, frequent sacraments, live charity.

Science and faith complement: brain mechanisms do not negate spiritual reality, as God authors both.

In conclusion, NDEs invite awe at life's mystery and eternity's hope. The Catholic Church, while cautious, finds compatibility with core truths: soul's immortality, judgment, Christ's centrality. Testimonies from Catholics like Gloria Polo and Protestants like Jim Woodford and Bill Wiese on platforms like Joni Lamb enrich dialogue. Rare alien or diverse deity reports highlight interpretive variance, urging fidelity to revealed truth. Hebrews 9:27 stands firm; "near" experiences offer previews, not contradictions. May these accounts draw all closer to the God of love and justice, preparing hearts for the day when death yields to eternal life in Christ.

 References

- Catechism of the Catholic Church.

- Our Sunday Visitor, Magis Center, Catholic.com articles on NDEs.

- van Lommel et al., Lancet study on cardiac arrest NDEs.

- Moody, Life After Life; Greyson NDE Scale.

- Burke, Imagine Heaven.

- Woodford, Wiese, King testimonies via Daystar/Joni Lamb.

- Polo, Maniyangat accounts.

- Atwater, Aliens and the Near-Death Experience.

- Scientific American, Nature reviews on neuroscience of NDEs.

Further reading: EWTN resources, Vatican documents on private revelation.

Was Fatima 'Mass Hysteria?'

Refuting Claims of Mass Hysteria: The Miracle of Fatima as a Historical and Supernatural Event

Protestants and atheists frequently dismiss the 1917 apparitions of Our Lady of Fatima as nothing more than "mass hysteria"—a collective religious delusion fueled by superstition, wartime anxiety, and the influence of three illiterate peasant children in rural Portugal. Critics claim the children convinced tens of thousands to hallucinate visions of the Virgin Mary and a dancing sun through suggestion and group psychology. This interpretation, however, collapses under rigorous examination from psychology, eyewitness testimonies, contemporary secular news reports, and the undeniable physical evidence left behind. Far from a psychological aberration, Fatima represents one of the most publicly witnessed and documented miracles in modern history.

 What Is Mass Hysteria?

Psychology defines mass hysteria, also known as mass psychogenic illness (MPI), as the rapid transmission of symptoms or behaviors through a group without any organic or physical cause. It stems from stress, anxiety, social suggestion, and shared expectations. In his seminal 1987 paper in Psychological Medicine, psychiatrist Simon Wessely outlined two main forms: "mass anxiety hysteria," which involves acute anxiety episodes (fainting, hyperventilation, nausea) that spread quickly by visual contact, especially among schoolchildren in tense situations, and "mass motor hysteria," featuring motor disturbances like twitching or convulsions in environments of prolonged stress.

Subsequent reviews in journals and resources like Current Opinion in Psychiatry and British Journal of Psychiatry confirm that MPI outbreaks typically occur in closed, cohesive groups (schools, factories, or small communities). Symptoms are subjective and psychosomatic, resolve rapidly when participants separate, and do not produce consistent objective physical changes in the environment or distant, independent observers. Modern analyses, including those by Robert Bartholomew and Wessely, emphasize the role of rumor, media amplification, and prior tension—but note the absence of verifiable external phenomena.

 Why Fatima Does Not Match Mass Hysteria

The Fatima events defy every hallmark of MPI. The apparitions began on May 13, 1917, when Our Lady appeared to Lucia dos Santos (10), Francisco Marto (9), and Jacinta Marto (7) at Cova da Iria. She promised a public miracle on October 13 "so that all may believe." In 1917 Portugal—amid World War I, with no internet, radio broadcasts reaching rural areas instantly, X, Instagram, TikTok, or even widespread telephones—news traveled slowly by word-of-mouth, letters, and newspapers. The children faced mockery, imprisonment, and threats from authorities, yet remained consistent.

On October 13, despite pouring rain that turned the field into mud, an estimated 30,000 to 100,000 people gathered, including skeptics and journalists from anti-clerical outlets like O Século. Secular reporter Avelino de Almeida, writing for the Masonic-leaning O Século, described the event objectively: the sun appeared as a dull silver disc that trembled, danced, and spun wildly outside cosmic laws, causing the crowd to cry out in awe.

Crucially, the phenomenon was observed independently by people miles away who knew nothing of the children's prediction:

- Alfonso Lopes Vieira, nearly 25 miles away, saw the extraordinary sky spectacle from his veranda without recalling the prophecy.

- Fr. Ignacio Lourenço in Alburitel (about 11 miles away) recounted: "I looked fixedly at the sun, which seemed pale and did not hurt my eyes... It spun round upon itself in a mad whirl... suddenly seemed to come down in a zig-zag, menacing the earth." He and villagers described identical details.

Dr. José Maria de Almeida Garrett, a professor at the University of Coimbra, provided a meticulous scientific account: "The sun's disc did not remain immobile; it had a giddy motion... it spun round upon itself in a mad whirl... blood red, advance threateningly upon the earth." He emphasized it was visible without eye damage and unlike any prior or subsequent phenomenon.

MPI cannot explain identical visual experiences projected over dozens of miles to unaware individuals. Suggestion requires proximity and shared expectation—absent here.

 The Physical Miracle: Drying of Ground and Clothes

Beyond the visual spectacle, tangible physical effects occurred. Heavy rain had soaked the massive crowd and turned the Cova da Iria into a quagmire all morning. After the solar event (lasting roughly 10 minutes), witnesses reported their clothes and the muddy ground drying instantly. Secular accounts and photos corroborate this. Fr. John De Marchi, who interviewed hundreds of witnesses over years, noted that engineers estimated an "incredible amount of energy" would be required to evaporate the water so quickly—impossible under natural conditions in those minutes.

This objective environmental change sets Fatima apart from psychogenic illness, which produces no such verifiable alterations.

 Addressing Claims of Demonic Origin

Some Protestant critics allege the apparitions were demonic deceptions, pointing to biblical warnings of false signs and wonders. Catholic theology firmly rejects this. Demons possess no power to suspend natural laws, control celestial bodies, or perform true miracles—authority belonging solely to God. As Scripture attests, Satan is a liar and deceiver, but Jesus Christ would never permit the devil to "mock" His Blessed Mother by inspiring millions toward deeper prayer, Rosary recitation, repentance, Eucharistic devotion, and conversion—fruits that align perfectly with the Gospel.

By their fruits you shall know them (Matthew 7:16). Fatima yielded global conversions, documented healings, and prophecies (the three secrets) that accurately foretold WWII, the spread of Russia's errors (communism), and ongoing spiritual battles. True demonic influence breeds chaos, sin, and division—not widespread holiness and fidelity to Christ. The Church's careful discernment process further confirms authenticity.

Skeptical alternatives—like mass suggestion, eye strain from staring at the sun, or atmospheric effects—fail to account for distant witnesses, the non-continuous staring, consistent skeptic reports, or the instantaneous drying.

 Conclusion

The apparitions and Miracle of the Sun at Fatima were no product of mass hysteria. Psychological science delineates MPI's narrow boundaries; history records a public, multi-sensory event witnessed by believers and skeptics alike, including from afar. Physical evidence endures. In our skeptical age, Fatima calls us back to prayer, sacrifice, and trust in God's providence through the Immaculate Heart of Mary. As Our Lady urged: "Pray the Rosary every day."

References:

- Wessely, S. (1987). "Mass Hysteria: Two Syndromes?" Psychological Medicine.

- De Marchi, Fr. John. Fatima: From the Beginning and related works.

- Garrett, Dr. José Maria de Almeida. Eyewitness scientific account.

- O Século reports by Avelino de Almeida (Oct. 15, 1917).

- Official Fatima Shrine documentation and Magis Center analyses.

- Wikipedia summaries of primary sources (for cross-reference); Bartholomew & Radford for skeptical contrast.

 

Autism Awareness Month

April is Autism Awareness Month, a time dedicated to increasing understanding, acceptance, and support for individuals on the autism spectrum and their families. As Catholics, we are called to see every person as made in the image and likeness of God (Genesis 1:27), worthy of dignity, respect, and love. 

This month reminds us to move beyond awareness to genuine inclusion, compassion, and solidarity within our parishes, schools, and communities. Autism spectrum disorder (ASD) affects millions worldwide, and the Church has much to offer—and learn from—those who experience life through this unique neurodevelopmental lens.

 What Is Autism Spectrum Disorder?

Autism spectrum disorder is a complex neurodevelopmental condition related to differences in brain development. It affects how individuals perceive, process, and interact with the world, particularly in areas of social communication, interaction, and behavioral patterns. The term "spectrum" highlights the wide variation in how autism presents: some individuals may live independently with minimal support, while others require substantial assistance throughout life. No two people with autism are exactly alike; strengths and challenges differ greatly.

Core characteristics, according to diagnostic criteria like the DSM-5-TR, include persistent difficulties in:

- Social communication and interaction: Challenges with back-and-forth conversation, sharing interests or emotions, understanding nonverbal cues (such as eye contact, facial expressions, or body language), and developing or maintaining relationships. An autistic person might appear aloof or struggle to read social nuances, not out of disinterest but because their brain processes these signals differently.

- Restricted, repetitive patterns of behavior, interests, or activities: This can include repetitive movements (stimming, like hand-flapping or rocking), insistence on sameness or rigid routines, highly focused or intense interests (sometimes called "special interests"), and unusual sensory responses—hypersensitivity or hyposensitivity to sounds, lights, textures, smells, or tastes. For example, a loud noise might cause overwhelming distress (sensory overload), while certain textures feel intolerable.

Symptoms typically appear in early childhood, often by age 2-3, though some are diagnosed later, especially in milder cases or among girls, who may mask symptoms more effectively. Autism is not a disease or something to "cure"; it is a different way of being. Many autistic individuals describe it as a form of neurodiversity—valuable variations in human cognition that bring unique perspectives, creativity, and talents to society.

Prevalence has risen in recent decades. According to the CDC's Autism and Developmental Disabilities Monitoring Network, in 2022 data, about 1 in 31 children aged 8 years (roughly 3.2%) were identified with ASD across 16 U.S. sites. Rates vary by location, with boys diagnosed about 3.4 times more often than girls. This increase likely reflects better awareness, broader diagnostic criteria, and improved screening rather than a true "epidemic." Globally, the WHO estimates around 1 in 127 people may be on the spectrum, though data from low- and middle-income countries remain limited.

 Causes and Scientific Studies on Autism

Autism has no single known cause. Research points to a strong genetic component interacting with environmental factors during early brain development. Studies show heritability estimates around 80-90% in some analyses, with hundreds of genes implicated. Rare genetic conditions like Fragile X syndrome or Rett syndrome account for a subset of cases, while common genetic variants and de novo mutations (not inherited) also play roles. Recent large-scale genomic studies have identified biologically distinct subtypes of autism linked to different genetic pathways, potentially paving the way for more personalized support.

Environmental factors under investigation include advanced parental age, prenatal complications, certain infections or medications during pregnancy, and possibly air pollutants or other exposures. Importantly, extensive research has repeatedly debunked any link between vaccines and autism—multiple large epidemiological studies confirm no causal relationship.

Ongoing studies, including those from the NIH and Simons Foundation, explore gene-environment interactions, brain connectivity differences (e.g., via MRI), and early biomarkers. Twin studies show high concordance in identical twins, supporting genetics. Polygenic risk scores and analyses of rare variants help explain variability in severity and co-occurring conditions like intellectual disability (present in about 30-40% of cases), ADHD, anxiety, epilepsy, or gastrointestinal issues.

Early identification remains key. The CDC emphasizes screening at 18 and 24 months, with tools like the M-CHAT (Modified Checklist for Autism in Toddlers). Earlier intervention correlates with better long-term outcomes in communication, adaptive skills, and independence.

 Treatments and Interventions

There is no "cure" for autism, nor should there be one in the sense of erasing neurodiversity. Instead, evidence-based interventions focus on building skills, reducing challenges, and supporting quality of life. The most researched approaches are behavioral and developmental therapies.

Applied Behavior Analysis (ABA) and its variants (like Early Intensive Behavioral Intervention or the Early Start Denver Model) have the strongest evidence base. ABA uses principles of learning to teach skills in communication, social interaction, self-care, and academics while addressing challenging behaviors. It is individualized, often intensive (20+ hours/week for young children), and involves positive reinforcement. Studies, including randomized trials, show gains in IQ, language, and adaptive functioning when started early.

Other key therapies include:

- Speech and language therapy: Helps with verbal and nonverbal communication, including augmentative and alternative communication (AAC) devices like picture exchange systems or apps for nonverbal individuals.

- Occupational therapy: Addresses sensory processing, fine motor skills, and daily living activities.

- Physical therapy: Supports gross motor development if needed.

- Social skills training and cognitive-behavioral approaches adapted for autism (e.g., for anxiety or rigid thinking).

Educational approaches like TEACCH (Treatment and Education of Autistic and related Communication-handicapped Children) emphasize structured environments and visual supports.

Medications may help manage co-occurring symptoms (e.g., irritability, anxiety, ADHD, or sleep issues) but do not treat core autism traits. Aripiprazole and risperidone have FDA approval for irritability in autism.

A 2020 systematic review identified 28 evidence-based practices, including antecedent-based interventions, functional communication training, and sensory integration (when properly implemented). Parent involvement is crucial; programs teaching families strategies improve outcomes.

Complementary approaches (dietary changes, supplements) lack strong evidence and should be discussed with physicians to avoid harm. The goal is always person-centered support tailored to strengths and needs.

 Tips for Dealing with Autistic Behavior in Kids and Adults

"Challenging behaviors" in autism—meltdowns, shutdowns, stimming, or rigidity—often stem from communication difficulties, sensory overload, anxiety, or unmet needs rather than willful defiance. Understanding the function of the behavior is essential.

For Children:

- Establish predictable routines: Visual schedules (pictures or apps) reduce anxiety around transitions. Use timers for warnings (e.g., "5 minutes until we leave").

- Use clear, literal communication: Speak slowly, use simple language or visuals. Avoid idioms or sarcasm. Say the child's name to gain attention.

- Address sensory needs: Identify triggers (noise, lights) and provide accommodations like noise-canceling headphones, weighted blankets, or calm-down spaces. Respect stimming as self-regulation unless harmful.

- Positive reinforcement: Praise or reward desired behaviors specifically. Use "first/then" statements (e.g., "First clean up, then play").

- Teach emotional regulation: Help label feelings with tools like emotion charts. Model calm responses during meltdowns—stay safe, reduce demands, and debrief later.

- Functional behavior assessment: Work with professionals to understand why a behavior occurs (escape, attention, sensory, tangible) and teach replacement skills, like using words or signs instead of tantrums.

Consistency across home, school, and therapy is vital. Be patient; progress takes time. Join parent support groups for practical strategies and respite.

For Adults:

Autistic adults often face challenges with executive functioning (planning, organization, time management), employment, relationships, and daily living skills. Many "mask" traits to fit in, leading to exhaustion or burnout.

- Build supportive routines: Use planners, apps, or visual checklists for tasks like hygiene, meals, or chores. Break large tasks into small steps.

- Accommodations: Request workplace adjustments (quiet spaces, flexible hours, written instructions). Self-advocacy is key—disclose when helpful.

- Sensory and emotional management: Develop coping tools like deep pressure, movement breaks, or special interests for recharge. Therapy (e.g., adapted CBT) can help with anxiety or social fatigue.

- Social support: Seek autistic-friendly communities or mentors. Online spaces or low-pressure groups reduce demands.

- Independence skills: Focus on money management, cooking, transportation, and health via coaching or life skills programs.

For both kids and adults, empathy is foundational. Assume competence. Avoid forcing eye contact or suppressing stims if they help regulation. Celebrate strengths—many autistic people excel in pattern recognition, detail-oriented work, honesty, or creative pursuits.

 What the Catholic Church Says About People with Autism

The Catholic Church teaches that every human person possesses inherent dignity from conception, regardless of ability, disability, or neurodiversity. Autism does not diminish one's worth as a child of God. The Catechism of the Catholic Church and Church documents emphasize that people with disabilities are full members of the Body of Christ, called to holiness and capable of contributing to the Church's life.

The U.S. Conference of Catholic Bishops' Guidelines for the Celebration of the Sacraments with Persons with Disabilities (revised) affirms: Catholics with disabilities have the same right to the sacraments as others. Disability alone is never a reason to deny or defer sacraments. Parishes must make celebrations accessible and encourage full, active participation according to capacity.

Pope Francis has spoken warmly about inclusion. He has met with autistic individuals and families, stressing that people with autism can be "Good Samaritans" who contribute talents to the community. He urges breaking down isolation and stigma, promoting a culture of encounter where no one is discarded. In messages for the International Day of Persons with Disabilities, he highlights frailty as not obscuring the Gospel's light and calls for solidarity, especially in war or hardship. He reminds us that "each of us is beautiful in the eyes of God," likening diversity to unique flowers in creation.

The Church views people with disabilities, including autism, as active subjects in the faith community—not merely recipients of care. They enrich parishes through their witness, gifts, and presence. Special religious education (e.g., SPRED programs) adapts catechesis to individual needs.

 Are Autistic People Capable of Mortal Sin? Can They Receive the Sacraments?

Mortal sin requires grave matter, full knowledge, and deliberate consent (CCC 1857-1859). Only those with the use of reason are capable of committing mortal sin. Many with intellectual or developmental disabilities, including some on the severe end of the autism spectrum, may lack full knowledge or free consent due to cognitive differences. However, this is assessed individually—autism is a spectrum, and many autistic people have full use of reason and moral capacity.

Even where full mortal sin is not possible, individuals may experience guilt or sorrow for actions and can benefit from the Sacrament of Reconciliation. The USCCB guidelines state: "As long as the individual is capable of having a sense of contrition... even if he or she cannot describe the sin precisely in words, the person may receive sacramental absolution." Profound cases may participate in penitential services with blessings.

Sacraments are open to autistic individuals:

- Baptism: Never deferred due to disability; provided with parental consent.

- Confirmation: Encouraged at the appropriate time, even if the use of reason is not fully attained; adapted preparation is used.

- Eucharist: The criterion is the ability to distinguish the Body of Christ from ordinary food, shown through reverence, gesture, or silence—not verbal expression. Many autistic people receive Communion devoutly.

- Reconciliation and others: Accessible with accommodations. Priests are encouraged to be flexible and pastoral.

Doubt should be resolved in favor of the person's right to the sacraments. Autism does not bar participation; the Church calls us to remove barriers and provide formation suited to needs.

 Conclusion: Treating Autistic People with Dignity, Respect, and Love

As we observe Autism Awareness Month, let us commit to treating every autistic person—child or adult—with the dignity, respect, and love owed to all God's children. In our parishes, this means accessible liturgies, inclusive catechesis, sensory-friendly spaces, and welcoming attitudes that value neurodiversity as part of creation's richness. In families and society, it means listening, accommodating, advocating, and celebrating strengths while supporting challenges.

Jesus welcomed the marginalized and said, "Let the little children come to me" (Matthew 19:14). Autistic individuals are not burdens but beloved neighbors who can teach us patience, authenticity, and wonder. By fostering inclusion, we build the Kingdom where "there is neither Jew nor Greek... for you are all one in Christ Jesus" (Galatians 3:28)—and neither neurotypical nor neurodivergent.

Let us pray for greater understanding, scientific advances that serve the common good, and hearts open to encounter. May our communities reflect God's love by ensuring no one walks alone.

Sources:

- Mayo Clinic: Autism Spectrum Disorder Symptoms and Causes

- CDC: About Autism Spectrum Disorder and ADDM Network Reports (2022 data)

- WHO: Autism Spectrum Disorders Fact Sheet

- USCCB: Guidelines for the Celebration of the Sacraments with Persons with Disabilities (2017 revision)

- National Professional Development Center on Autism Spectrum Disorders: Evidence-Based Practices

- Vatican News and Pope Francis addresses on disabilities and autism

- Catechism of the Catholic Church (relevant sections on sin, sacraments, human dignity)

- Peer-reviewed studies in Nature Genetics, Pediatrics, and autism research reviews (genetics, interventions)

Humans Were Not Created to Fight

Humans stand apart from the animal kingdom in a profound way: unlike virtually every other creature, we lack specialized biological features for self-defense or offense. No claws, no venom, no quills, no razor-sharp teeth designed for tearing flesh, and no overwhelming physical strength or mass comparable to that of lions, silverback gorillas, chimpanzees, elephants, or other powerful animals. This apparent "defenselessness" is not a flaw but a deliberate design that points to our unique vocation.

 The Biological Reality: Humans Lack Natural Weapons

Science consistently highlights how humans are physically outmatched by many animals in raw defensive or offensive capabilities. Large predators like bears or pumas possess superior speed, strength, claws, and teeth that make them formidable in direct confrontations. Humans, by contrast, are slower, weaker in terms of muscle power relative to body size, and without built-in armaments.

Comparative anatomy underscores this. Most mammals and other creatures have evolved specific adaptations for survival in hostile environments: porcupines with quills, snakes with venom, big cats with retractable claws and powerful jaws, and herbivores like rhinos or elephants with horns, tusks, or sheer bulk. Humans possess none of these. Our teeth are relatively flat and suited for an omnivorous diet rather than predation. Our nails are fragile compared to claws. Our muscle fiber composition favors endurance over explosive power, unlike the fast-twitch dominance seen in many fighting or fleeing animals.

Even our closest primate relatives, such as chimpanzees or gorillas, exhibit far greater upper-body strength—often estimated at several times that of an average human. A silverback gorilla can weigh up to 400 pounds with immense muscle mass tailored for dominance displays and combat. Elephants dwarf us in size and power. These are not minor differences; they represent specialized evolutionary pressures for direct physical confrontation or evasion that humans simply did not undergo to the same degree.

 Addressing Counterarguments: Knuckles, Knees, Kicks, and Headbutts

Some might argue that human features like fists (formed by knuckles), knees, elbows, kicks, or even headbutts serve as natural weapons. However, these do not refute the broader point. Human hands evolved primarily for dexterity, tool use, and manipulation—not as dedicated striking weapons like the talons of a raptor or the jaws of a crocodile. While studies have explored whether fist-clenching provides some protective buttressing during impacts, this is debated and does not equate to a specialized offensive adaptation comparable to animal weaponry. Knuckles are essentially joints optimized for grasping and fine motor skills, not armored battering rams.

Similarly, knees, kicks, and headbutts are general biomechanical movements enabled by our skeletal structure. They are not "designed" with reinforced features for combat, such as thickened skulls for ramming (as in some ungulates) or padded limbs for repeated striking. In practice, these actions become effective primarily through training in social or cultural contexts like boxing, street fighting, or martial arts—human inventions that rely on technique, strategy, and often external tools rather than innate biology. Without such learned behaviors, a naked human in the wild remains highly vulnerable against most predators or large animals.

This profound biological defenselessness extends even to the human mind, which is not wired for violence or the perpetual exposure to gore, death, and human suffering. Unlike many animals that engage in routine predation or territorial combat with apparent resilience, the human psyche experiences deep psychological trauma when confronted with the realities of war, killing, or extreme violence. Soldiers returning from combat frequently suffer from post-traumatic stress disorder (PTSD), moral injury, depression, and heightened suicide risk after witnessing or participating in bloodshed, seeing dead bodies, human remains, or the horrors of battle. Studies show veterans with PTSD face significantly elevated suicide rates—often 1.5 to 3 times or more higher than the general population—reflecting a profound internal conflict that lingers long after the physical threats end.

This vulnerability is not limited to the military. It extends to law enforcement officers, firefighters, and emergency medical technicians (EMTs), who routinely encounter scenes of violence, accidents, and gore in the line of duty. These first responders exhibit elevated rates of PTSD (often 10-20% or higher depending on the group and exposures), with many developing symptoms of anxiety, depression, and trauma that lead to substance abuse, relationship breakdowns, and, tragically, suicide. In some years, the number of law enforcement and firefighter suicides has exceeded line-of-duty deaths, with first responders overall facing suicide risks notably above the general population average. The cumulative exposure to human suffering overwhelms the mind's natural orientation toward empathy, relationship, and stewardship rather than destruction.

This pattern underscores a deeper truth: the human mind is oriented toward peace, cooperation, and care for others, not toward inflicting or endlessly witnessing harm. When forced into roles involving violence or its aftermath—whether through war or emergency response—the resulting trauma reveals that such experiences violate our created nature. As Pope Leo XIV has emphasized, God rejects violence and does not heed prayers from hands stained with blood; true peace demands laying down weapons and choosing dialogue over domination. Our lack of natural weapons, paired with this mental fragility, invites us instead to embrace our vocation as stewards and siblings, fostering life and harmony in accordance with Genesis rather than descending into cycles of harm.

 Our True Purpose: Stewards, Not Warriors

This biological profile aligns with a deeper truth: humans were not created to be warriors constantly fighting against creation or one another. Instead, Scripture reveals our role as stewards. In Genesis, God creates humanity in His image and grants us "dominion" over the earth—not as tyrants exploiting resources through violence, but as caretakers tasked with tilling, keeping, and cultivating the garden of creation (Genesis 1:26-28; Genesis 2:15). Dominion here implies responsible management, fruitfulness, and harmony, reflecting God's own creative and sustaining care.

We are called to live as brothers and sisters, fostering peace and mutual flourishing rather than harm. The biblical vision rejects cycles of killing and domination. Humanity's lack of natural weapons underscores this: our survival and thriving depend not on brute force but on intelligence, cooperation, community, and moral responsibility. We subdue the earth through innovation and care, not through fangs or fury.

This vocation stands in stark contrast to the animal world, where instinct drives predation and defense. Humans transcend that through reason and free will, oriented toward relationship—with God, with each other, and with the created order.

 A Call to Peace in Our Time

This understanding resonates with the teachings of the Church. Pope Leo XIV has powerfully echoed this rejection of violence, emphasizing that Jesus "did not arm himself, or defend himself, or fight any war" but revealed "the gentle face of God, who always rejects violence." He has declared that God "does not listen to the prayers of those who wage war" and rejects their pleas, citing the prophetic words: "Even though you make many prayers, I will not listen: your hands are full of blood." War, in this light, contradicts our created purpose. True strength lies not in domination or conflict but in serving life, pursuing dialogue, and choosing peace over power.

In an age still marked by conflict, recognizing our biological and spiritual design invites us to lay down weapons—literal and metaphorical—and embrace our role as stewards and siblings. Humans are equipped not for endless strife but for guardianship, creativity, and love.

This perspective invites reflection: our "weakness" in natural weapons is an invitation to higher purpose—peaceful coexistence and responsible care for the world entrusted to us.

 Sources

- Live Science: "Humans are practically defenseless. Why don't wild animals attack us more?" (2021)

- Science Times: "Humans' Defenseless Nature: Still, Why Don't Wild Animals Attack Us More?" (2021)

- Journal of Experimental Biology: Studies on human fist structure and protective buttressing (e.g., Carrier et al.)

- Genesis 1-2 (Scripture, various translations)

- Vatican News and related reports on Pope Leo XIV's statements on peace and war (2025-2026)

- Theology of Work and stewardship resources drawing from Genesis

- U.S. Department of Veterans Affairs and related studies on PTSD and veteran suicide (e.g., VA reports, PMC/NIH articles on PTSD-suicide links).

- Research on law enforcement and first responder mental health (e.g., studies in Journal of Safety Research, Blue H.E.L.P. data, Ruderman White Paper on firefighter/EMS mental health).

- Vatican News and papal messages from Pope Leo XIV on peace, disarmament, and rejection of war (2025–2026 statements).

- Genesis 1–2 (Scriptural foundation for human stewardship).

- Comparative anatomy and evolutionary psychology sources on human vulnerability  

Lent, Humanity & Punch the Monkey

The heartwarming yet poignant story of Punch the Monkey has taken the internet by storm. Punch is a young Japanese macaque (about seven months old) at Ichikawa City Zoo in Japan. Born in July 2025, he was rejected and abandoned by his biological mother shortly after birth. Hand-raised by zookeepers, Punch struggled to integrate with the rest of his troop. Other monkeys often rejected, pushed away, or even bullied him—videos show him being dragged roughly or handled harshly by larger macaques. In his isolation and distress, zookeepers provided him with a soft IKEA orangutan plush toy (the Djungelskog model), which he quickly adopted as a surrogate "mother" or companion. He drags it everywhere, hugs it tightly for comfort, sleeps with it, and clings to it after rough encounters. This innocent bond between a lonely baby monkey and his stuffed orangutan—affectionately called "Ora-mama"—has melted millions of hearts worldwide, spawning memes, viral clips with millions of views, and even causing the plush toy to sell out globally (with resales fetching hundreds on eBay). Recent updates show Punch gradually making friends: receiving hugs, grooming others, and slowly reintegrating into the troop. Yet his early struggles remain a touching reminder of vulnerability and the deep need for acceptance.

This viral phenomenon resonates so deeply because it mirrors something fundamental about primates—including us humans. Scientifically, humans and monkeys (like macaques) share a common evolutionary ancestry; we are both primates in the animal kingdom. Our behaviors often overlap strikingly with those of our primate cousins. Monkeys form tight-knit troops (tribes), defend territory fiercely, engage in dominance hierarchies, bully subordinates, create outcasts, and sometimes reject the weak or different. These are survival-driven instincts: aggression to establish order, exclusion to protect resources, and tribalism to ensure group cohesion.

Humans exhibit strikingly similar patterns. We gather in tribes—whether families, nations, political groups, or online communities—and often fight over territory, status, or identity. Bullying is rampant: children torment peers in schools, adults cyberbully strangers on social media, and people exclude or mock others based on appearance, beliefs, sexuality, race, gender, body type, or any perceived difference. Rudeness, nastiness, and cruelty erupt for no apparent reason beyond an instinctual urge to assert superiority or belonging. These are not just "bad habits"—they are natural, animalistic, primitive behaviors rooted in our shared biology as social animals. Like Punch's troop rejecting the vulnerable outsider, humans too often reject, judge, and marginalize those who don't fit the "norm," turning fellow members of our species into pariahs.

Yet herein lies the profound contrast—and the hope—that Catholicism offers. Lent arrives precisely to address this fallen human nature. The season reminds us that we are indeed animals, subject to these base instincts inherited from our fallen state (what theology calls original sin). We are dust, as Ash Wednesday solemnly declares: "Remember you are dust, and to dust you shall return" (Genesis 3:19). The hourglass is draining; life is short, and our animalistic tendencies pull us toward division, selfishness, and cruelty. But Lent calls us to transcend them.

Through fasting and abstinence, we practice self-control, denying the body its immediate gratifications (food, comfort, excess) to remember that material things are not ends in themselves. Prayer deepens our union with God, elevating the soul above mere instinct. Almsgiving and works of charity turn us outward in love, helping the vulnerable instead of rejecting them—like Punch finding eventual acceptance, but on a divine scale. Lent restores balance: acknowledging the animal in us while nurturing the breath of God within (Genesis 2:7), the divine spark that makes us more than beasts.

Catholicism is not a "natural religion" that merely reflects or caters to human experience and instincts. It comes from God and elevates human nature to the divine. It refuses to leave us in our tribal, bullying, rejecting state. Instead, it commands us to love our enemies, forgive endlessly, and see Christ in every person—regardless of sex, gender, sexuality, race, or body type. The videos of little Punch serve as a mirror: God sees us as savages at times, treating each other badly despite being the same species, dividing and judging over superficial differences, just as monkeys reject an outsider.

This Lent, let us renew the call to become more Christlike. Accept that we are animals with fallen tendencies, but we are also called to be divine—sons and daughters of light, made in God's image. "Be perfect, therefore, as your heavenly Father is perfect" (Matthew 5:48). We were not meant to treat each other like prey or outcasts. We are meant for communion, mercy, and holiness. Get holy or die trying—because the ash on our foreheads reminds us: time is limited. 

Some people on social media even made videos of Jesus comforting the young monkey:

Let Punch's story stir us to reject the monkey within and embrace the divine child of God we are destined to be.

Sources:

- Psychology/Behavioral Science: Harlow's classic experiments on rhesus monkeys and attachment (e.g., preference for comforting "cloth mothers" over wire ones providing food), demonstrating primates' deep need for emotional security and touch—paralleling Punch's bond with his plush toy (see Harry Harlow's work, 1950s-60s, often referenced in attachment theory discussions).

- Catholic Sources:

  - Catechism of the Catholic Church (CCC 355-384): On human beings as body and soul, made in God's image, with fallen nature due to original sin leading to disordered inclinations.

  - Genesis 1-3: Creation, the breath of life, and the Fall.

  - Matthew 5:48: Call to perfection.

  - Ash Wednesday liturgy: "Remember you are dust..."

  - Pope Francis, Laudato Si' (2015): Reflections on human ecology, our place in creation, and overcoming egoism through fraternity and care for the vulnerable.

Love Doesn't Exist

Today is St. Valentine's Day, February 14, a date steeped in tradition and celebration across the world. It's the day when hearts, flowers, chocolates, romantic dinners, cards, and declarations of affection dominate the cultural landscape. Couples exchange gifts, profess their undying love, and society at large revels in the idea of romance. Valentine's Day is marketed as the ultimate expression of love—passionate, eternal, and transformative. 

Yet, beneath the surface of all this sentimentality lies a stark reality: the kind of love that humans experience and celebrate on this day doesn't truly exist in the way we imagine it. What we call "love" is not some profound, mystical force or soul-deep connection. It's a temporary, biologically driven phenomenon rooted in chemical reactions in the brain, shaped by evolutionary pressures and reinforced as a social construct. True, enduring love—the real thing—belongs not to human emotions or relationships, but to God alone.

When people "fall in love," they often describe overwhelming euphoria, obsession, a sense of completeness, and an irresistible pull toward another person. Brain scans and neurochemical studies reveal this isn't magic—it's chemistry. The primary players are dopamine, oxytocin, vasopressin, norepinephrine, and fluctuations in serotonin.

Dopamine, the "reward" neurotransmitter, surges in the brain's ventral tegmental area and nucleus accumbens during the early stages of attraction and infatuation. It creates intense pleasure, motivation, and craving, much like the high from addictive substances. This explains why new lovers feel euphoric, energetic, and unable to think about anything else—the brain's reward system is hijacked, reinforcing the desire to seek proximity to the partner.

Oxytocin, often dubbed the "bonding hormone" or "cuddle hormone," is released during physical touch, intimacy, sex, and even eye contact. It promotes trust, attachment, and pair-bonding, helping to solidify the relationship after the initial rush. Vasopressin plays a similar role, particularly in males, contributing to territorial behavior and long-term commitment by enhancing feelings of protectiveness.

Norepinephrine ramps up arousal, focus, and excitement, contributing to the racing heart, butterflies, and sleepless nights associated with new romance. Meanwhile, serotonin levels often drop, mimicking patterns seen in obsessive-compulsive disorder—this accounts for the intrusive thoughts and idealization of the partner that characterize infatuation.

These chemicals create the illusion of profound love, but they are fleeting. The intense phase of romantic love typically lasts from a few months to about two years, after which the brain chemistry normalizes. What remains—if anything—is companionate attachment, driven more by habit, shared history, and oxytocin/vasopressin than by the fireworks of dopamine.

Remarkably, many everyday activities can trigger these same chemical cascades, producing feelings indistinguishable from romantic love without any partner involved. Eating chocolate, for instance, contains phenylethylamine and stimulates dopamine release, mimicking the pleasure of attraction—hence why chocolate is a Valentine's staple. Dark chocolate, in particular, boosts endorphins and serotonin-like effects.

Exercise is another powerful trigger: aerobic activities like running or weightlifting flood the brain with dopamine, endorphins, and even oxytocin in some contexts, creating a "runner's high" of euphoria and well-being. Sex or orgasm releases a potent mix of dopamine, oxytocin, and endorphins, explaining why casual encounters can feel profoundly bonding in the moment.

Listening to favorite music activates dopamine pathways in the reward system, evoking chills and emotional highs similar to falling in love. Creative pursuits—painting, writing, or playing an instrument—stimulate dopamine through accomplishment and novelty. Even simple acts like hugging a friend or pet, meditating, or achieving a goal can spike these chemicals.

Other examples include: consuming certain foods (e.g., spicy or comforting meals that trigger reward responses), dancing (combining music, movement, and social bonding), receiving compliments or gifts (social validation boosts dopamine), and novelty-seeking behaviors like travel or trying new hobbies. These show that the "love" feeling is replicable through non-romantic means—it's not unique to a soulmate but a brain state accessible via various stimuli.

This biochemical basis underscores why human "love" is unreliable. It's a social construct layered atop these physiological processes. Sociologists and anthropologists argue that romantic love as we know it—intense, passionate, individualized—is largely a product of cultural narratives, evolving from medieval courtly love traditions through Romanticism in the 19th century to modern consumerism. In many societies historically, marriages were arranged for economic, familial, or social reasons; "love" was secondary or irrelevant. Today, love is commodified—Valentine's Day itself is a multibillion-dollar industry pushing the idea that affection equals consumption.

Because it's constructed and chemically transient, human relationships built on it often falter. Divorce rates illustrate this fragility. In the United States, the refined divorce rate (divorces per 1,000 married women) has declined over decades but remains significant, hovering around 14-15 in recent years, with about 40-50% of first marriages historically ending in divorce (though rates vary by cohort and have trended downward). Common reasons include lack of commitment, frequent arguing, infidelity, marrying too young, unrealistic expectations, and inequality or abuse. These aren't anomalies; they're predictable when relationships rely on fading chemicals and societal ideals rather than deeper foundations.

Sociologically, modern individualism, delayed marriage, economic independence (especially for women), and shifting norms have amplified experimentation: hookups, friends-with-benefits arrangements, polyamory, multiple partners, and same-sex unions. These reflect a rejection of traditional monogamy in favor of personal fulfillment, yet they often lead to instability because the underlying "love" is still biologically short-lived and culturally fluid.

From an evolutionary perspective, humans didn't develop "love" for romance's sake. Non-human animals rarely exhibit anything resembling romantic love. Most mate opportunistically—lions, chimpanzees, or dolphins engage in promiscuous or seasonal mating without long-term emotional bonds. Some kill rivals, eat young, or abandon offspring. Even in pair-bonding species like certain birds or prairie voles, bonds serve reproduction and survival, driven by oxytocin/vasopressin, not poetic emotion. Prairie voles form strong attachments, but if chemically disrupted (e.g., blocking oxytocin or vasopressin receptors), bonds dissolve—proving it's biology, not transcendent love.

In humans, romantic love and pair-bonding evolved as adaptations for survival. Human offspring require years of care due to big brains and helplessness (altriciality). Two parents cooperating dramatically increase offspring survival odds—better resource provisioning, protection, and teaching. Pair-bonding, motivated by love-like feelings, ensured males invested in offspring (paternity certainty) and females gained support. In evolutionary terms, two people (or a bonded pair) have far better chances than one lone individual in harsh ancestral environments. Love, then, is an evolved mechanism to glue societies together, promote cooperation, and boost reproductive success—not an end in itself.

Yet this human "love" is imperfect: jealous, conditional, self-seeking, prone to games, compromise, and failure. It envies, boasts, dishonors, seeks its own, gets angry, keeps records of wrongs, and delights in evil at times. It fades, betrays, and disappoints.

Contrast this with real love—the unchanging, perfect love of God. Scripture declares: "God is love" (1 John 4:8). This isn't metaphorical; God's essence is love. Divine love, as described in 1 Corinthians 13:4-8, is patient and kind. It does not envy or boast. It is not proud, dishonoring, self-seeking, easily angered, or grudge-holding. It does not delight in evil but rejoices in truth. It always protects, trusts, hopes, perseveres. Love never fails.

Human love compromises for convenience, plays games for control, grows jealous over perceived threats, and ceases when chemicals wane or circumstances change. God's love never ceases—it is eternal, unconditional, sacrificial. While human love stems from physiology, evolution, and social construction, God's love is the source from which all goodness flows. We are capable of glimpsing it because we are made in His image, but our versions are distorted shadows.

This is why so many search desperately for fulfillment in romance, only to find emptiness. As the song poignantly expresses, "I'm searching for a real love"—a cry echoing through hearts tired of fleeting highs and broken promises. On this St. Valentine's Day, amid the chocolates and roses, recognize that true love isn't found in another person but in turning to the One who is Love itself.

Seek the real love—the one that never fails, never compromises, never plays games. It is patient, enduring, perfect. Human love may mimic it chemically or culturally, but only God's love satisfies the soul's deepest longing. In a world of constructs and reactions, pursue the eternal reality.

Sources (Peer-Reviewed and Official Links):

- Neurobiological Basis of Love: Meta-Analysis - https://pmc.ncbi.nlm.nih.gov/articles/PMC9313376/

- Neurobiology of Love and Pair Bonding - https://pmc.ncbi.nlm.nih.gov/articles/PMC10295201/

- Molecular Basis of Love - https://www.mdpi.com/1422-0067/26/4/1533

- Neural Correlates of Long-Term Romantic Love - https://academic.oup.com/scan/article/7/2/145/1622197

- Pair-Bonding, Romantic Love, and Evolution - https://pubmed.ncbi.nlm.nih.gov/25910380/

- Prairie Vole Pair-Bonding Studies - https://pmc.ncbi.nlm.nih.gov/articles/PMC10295201/ (includes vole models)

- U.S. Divorce Statistics (CDC/NCHS) - https://www.cdc.gov/nchs/fastats/marriage-divorce.htm

- American Community Survey Divorce Trends - https://www.census.gov/library/stories/2024/10/marriage-and-divorce.html

- Social Construction of Love (Anthropology/Sociology Review) - https://www.academia.edu/92708298/The_Social_Construction_of_Love

- Dopamine/Oxytocin Release via Activities (e.g., Chocolate/Exercise) - https://pmc.ncbi.nlm.nih.gov/articles/PMC11591571/