GENESIS AS THE FOUNDATION OF GOD’S PLAN

The Book of Genesis, more than just a simple narration of the world’s origin, constitutes the foundation of all of God’s redemptive work. Saint Lawrence of Brindisi, Doctor of the Church and master of biblical exegesis, in his work “Explanatio in Genesim” delves deeply into this idea, showing how the first chapters of Genesis not only recount the creation, but announce God’s divine plan for the salvation of humanity. This article explores how Saint Lawrence weaves his commentary around creation, the fall, and redemption, revealing that Genesis is the theological roadmap of God’s plan to bring humanity back into full communion with Him.

INTRODUCTION: GENESIS AS A FORESHADOWING OF THE PLAN OF SALVATION

For Saint Lawrence of Brindisi, Genesis is not merely a historical narrative. For him, the story of creation, the fall, and the promise of redemption contained in this book is nothing less than the first announcement of God’s plan for humanity. In Genesis, God reveals how, from the creation of the world, He has set forth a divine plan that culminates in salvation through Christ.

Saint Lawrence tells us: “From the very beginning, everything that exists was created with a purpose: the union of man with God. Genesis shows us not only the origin of man but also his ultimate destiny, participation in divine life” (Explanatio in Genesim). This thought echoes Saint Irenaeus of Lyon, who, when speaking of creation in his work Adversus Haereses, notes: “God did not create man to exist in a void, but to share in His life. All of creation’s history is the beginning of a story of redemption” (Book IV, 20, 2).

Thus, Genesis is more than a mere account of the world’s early days; it is the foundation of the entire economy of salvation. From the creation of light to the creation of man, everything is oriented toward one singular purpose: the restoration of humanity to its original place in communion with God.

THE DAYS OF CREATION: A MANIFESTATION OF DIVINE ORDER AND WISDOM

Saint Lawrence of Brindisi sees in the days of creation a testimony to the order and wisdom of God. Each day is carefully structured, culminating in the creation of man, made in God’s image and likeness. This sequence, far from being accidental, is a perfect expression of God’s divine plan.

Saint Lawrence comments: “In His infinite wisdom, God created everything progressively, making each thing in its time to show that His work is perfect, orderly, and complete” (Explanatio in Genesim). This point is also developed by Saint Thomas Aquinas in his Summa Theologiae, where he writes: “The order of the universe reflects the arrangement of divine wisdom, which distributes everything that exists in relation to its ultimate end, God Himself” (STh I, q. 47, a. 1).

Saint Basil the Great, in his Homilies on the Hexaemeron, reinforces this idea, saying: “At each stage of creation, God manifests His power and goodness, and all created things are a reflection of His eternal wisdom” (Homily I, 2). Thus, the days of creation in Genesis are not merely a sequence of events but a gradual revelation of the divine plan, designed to lead all creation to its perfection, centered on man.

THE CREATION OF MAN: IMAGE OF GOD AND THE DESTINY OF HUMANITY

The creation of man in the image of God is, for Saint Lawrence, the pinnacle of Genesis. It is not just an isolated fact but prefigures humanity’s final destiny: full union with God through Christ. The Imago Dei not only signifies that man is a rational being but also that he is called to live in communion with his Creator.

Saint Lawrence writes: “Man is more than just another creature. Being created in God’s image, he carries within himself the capacity to know, love, and participate in the divine life” (Explanatio in Genesim). This teaching is deeply aligned with Saint Irenaeus of Lyon, who says: “Man, made in the image of God, was created to achieve the vision and communion with God, his Creator, and only in that communion does he find his true being” (Adversus Haereses, Book IV, 20, 5).

Similarly, Saint Augustine, in his Confessions, declares: “You have made us for Yourself, O Lord, and our heart is restless until it rests in You” (Confessions, I, 1). This restlessness of the human heart reflects God’s plan: man was created with the destiny to return to God, and Genesis not only shows his origin but also his eternal destiny.

ORIGINAL SIN: THE BREAKING OF THE DIVINE PLAN

The fall of man into original sin, according to Saint Lawrence, is the moment when humanity deviates from the divine plan. Adam and Eve, by disobeying, not only lose grace but also break communion with God, affecting all creation.

Saint Lawrence clearly describes this event: “Adam’s sin did not only bring death to the body but also darkened the light of the soul, which had been created to participate in the life of God” (Explanatio in Genesim). Saint Augustine, in his work The City of God, comments on this rupture: “With Adam’s sin, humanity fell into spiritual death, and only divine grace can restore what has been lost” (Book XIII, 14).

Saint Leo the Great also delves into this idea, saying: “Man, created for immortality, lost this gift by his disobedience, but in Christ, the New Adam, life has been restored” (Homily 3 on the Passion). Original sin, then, is not just a moral fault but a break in the divine plan that God, in His mercy, seeks to restore through Christ.

CHRIST, THE NEW ADAM: TYPOLOGY AND RESTORATION OF THE PLAN

Saint Lawrence delves into biblical typology, showing that Christ is the New Adam, who comes to restore God’s plan of salvation. If Adam introduced sin into the world, Christ introduces grace, reestablishing the lost communion with God.

Saint Lawrence writes: “Christ, the New Adam, comes to correct what Adam damaged. Through His obedience, He repairs the disobedience of the first, bringing life where there was once death” (Explanatio in Genesim). Saint Paul expresses this similarly in his Letter to the Romans: “Just as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous” (Rom. 5, 19).

Saint Cyril of Alexandria, in his commentary on the Gospel of John, affirms: “Christ is the new beginning of humanity, for with Him a new creation is inaugurated, free from the chains of sin” (Commentary on John, Book I). Christ, therefore, is the key to the divine plan that unfolds from Genesis: His mission is to restore what sin had corrupted.

LIFE IN THE GARDEN OF EDEN: A MODEL FOR THE CHRISTIAN LIFE

For Saint Lawrence, the Garden of Eden is more than a place in history; it is a spiritual state that represents the perfect communion between man and God. Life in Eden serves as a model for the Christian life, which seeks to restore that communion through grace.

Saint Lawrence explains: “Eden is not merely a physical place but a state of grace where man lived in peace with God and with himself” (Explanatio in Genesim). Saint Bernard of Clairvaux, in his work On Loving God, invites us to seek this state: “Man, created to love God, will only find true peace when he returns to that union with his Creator” (Cap. VII).

Saint Lawrence’s message is clear: the Christian life is a pilgrimage back to Eden, a spiritual journey seeking to restore the communion with God, broken by sin but restored in Christ. The fullness of this communion will be achieved only in eternal life when humanity returns to its origin, in perfect communion with God.

CONCLUSION: GENESIS AS THE FOUNDATION OF GOD’S PLAN

Saint Lawrence of Brindisi’s commentary on the Book of Genesis is not just a reflection on the origins of the world; it is a proclamation of God’s plan for the redemption of humanity. Each chapter of Genesis reveals a part of God’s plan, culminating in Christ’s victory over sin and death.

Saint Lawrence invites us to see in Genesis not only the beginning of human history but the foundation of the divine plan that guides all creation toward its final destination: full communion with God. This is the great teaching of Genesis: that from the beginning, God had a plan, and that plan is the salvation of His people.

Saint Thomas Aquinas sums it up perfectly: “Everything that God has done since creation has one end: to bring man into perfect communion with Him, which is eternal beatitude” (STh I-II, q. 1, a. 8).

OMO

BIBLIOGRAPHY:

1. Saint Lawrence of Brindisi, Explanatio in Genesim.

2. Saint Thomas Aquinas, Summa Theologiae.

3. Saint Augustine, Confessions and The City of God.

4. Saint Irenaeus of Lyon, Adversus Haereses.

5. Saint Basil the Great, Homilies on the Hexaemeron.

6. Saint Leo the Great, Homilies on the Passion.

7. Saint Bernard of Clairvaux, On Loving God.

8. Saint Cyril of Alexandria, Commentary on the Gospel of John.

9. Saint Justin Martyr, Dialogue with Trypho.

Praise for the modest and chaste woman:

 

Woman of virtue and divine grace,

Your modesty is your greatest beauty,

In a world that seeks appearances,

You shine with the light of discretion.

Your heart beats with purity and sincerity,

Your smile is a gift of kindness,

Your gaze, a refuge of peace and tranquility,

Where the soul finds its home.

Your chastity is a shield of honor,

That protects your heart and soul,

Your modesty, a veil of mystery,

That attracts and captivates with its charm.

You are a closed garden, a hidden treasure,

A river of life that flows gently,

Your presence, a balm of comfort,

A refuge of love and understanding.

Your modesty is not weakness,

But strength and dignity,

Your virtue, a beacon of light,

That guides those who seek the truth.

You are a model of femininity,

An example of grace and elegance,

A gift from God to the world,

A treasure that we must cherish.

So let us continue to admire and value,

The modest and chaste woman,

Because in her heart beats the essence,

Of true beauty and nobility.

BEAUTY AND CHILDHOOD EDUCATION IN A WORLD THAT GLORIFIES UGLINESS

INTRODUCTION: BEAUTY AS A REFLECTION OF GOD

In the Catholic tradition, beauty has always been a reflection of divine perfection, a tangible manifestation of God’s order, goodness, and love. Since creation, beauty presents itself to us as a mark of the divine, a doorway inviting man to contemplate the mystery and grandeur of the Creator. This vision, deeply rooted in the teachings of the Church Fathers and thinkers like St. Thomas Aquinas, has guided generations of educators, artists, and theologians, who have understood that beauty is not only found in art but also in the formation of the soul. The goal of Catholic education, therefore, is not just to transmit knowledge but to guide the soul toward virtue through beauty.

However, in the modern world, ugliness has gained dangerous prominence, distorting the perception of reality. Especially in children, whose souls are vulnerable and malleable, this distortion is even more perilous. Through popular cultural products—such as toys, movies, and music—the grotesque, the disordered, and the empty have replaced classical beauty, uprooting children’s ability to discern what is true, good, and beautiful.

This article aims to highlight the importance of beauty in childhood education, demonstrating how educating in beauty is an indispensable path to virtue and transcendence. We will draw from the teachings of great Catholic educators, from St. John Bosco to Catherine L’Ecuyer, and from the principles of St. Thomas Aquinas, who understood that beauty is not simply an adornment but a formative virtue.

BEAUTY ACCORDING TO THE CATHOLIC TRADITION: A THOMISTIC REFLECTION

For St. Thomas Aquinas, beauty is defined by three fundamental characteristics: integrity (integritas), proportion or harmony (consonantia), and clarity (claritas). These qualities not only describe what makes an object beautiful but also represent the divine order that governs the universe. Contemplating beauty leads man to deeper reflection on reality and the divine order that sustains it. This perception is crucial in education since when a child is exposed to beauty, they are introduced to the mystery of God, who is the source of all beauty.

1. Integrity

Integrity refers to fullness, to that which is complete in itself. In the context of education, this means that children should be presented with images, concepts, and objects that are not fragmented or distorted. Modern toys, often caricatured or disproportionate, violate this principle, teaching children to accept incompleteness as normal. As Patricio Horacio Randle observes in his work The Loss of the Classical Ideal in Education: “Modern man, in his pursuit of practicality and immediacy, has lost sight of human integrity, creating fragmented and incomplete individuals.” This deterioration is also evident in children’s culture, where models and characters are promoted without any sense of fullness or balance.

2. Proportion

Proportion is the harmony between the parts of a whole. In classical music, for example, children can find a perfect proportion that reflects the order of the cosmos. This elevated musical experience is essential in cultivating a sense of order and beauty in the child. However, modern music for children, with its disordered rhythms and banal lyrics, introduces a distorted view of reality into their minds, disorienting their aesthetic and moral sensitivity. Here, we see how proportion, an essential characteristic of beauty, becomes distorted, affecting the child’s character formation.

3. Clarity

Clarity or luminosity is the quality by which something beautiful presents itself in a comprehensible and accessible way. In childhood education, clarity should be reflected not only in what is taught but also in how it is taught. St. John Bosco, one of the greatest Catholic educators, insisted that moral and spiritual clarity was fundamental in guiding children toward God. He said, “Education is a matter of the heart, and God is its master. We cannot achieve anything unless God gives us the key to this heart.” The educator, like an artist molding a work of art, must present truth and beauty clearly so that the child’s soul may be drawn toward them.

THE GLORIFICATION OF UGLINESS IN THE MODERN WORLD

Today, children are constantly exposed to an aesthetic that glorifies ugliness. From toys with grotesque shapes to animated films that feature deformed characters and chaotic settings, modern culture promotes a disordered and disharmonious view of the world. As Patricio Randle asserts: “Modern man has developed, to the fullest extent, the necessary faculties to produce what we call science and technology… But does he also possess the necessary dispositions to master everything in such a way that an authentic culture emerges?”

Constant exposure to these elements distorts the child’s innate ability to appreciate beauty and, consequently, their ability to recognize good and truth. Beauty, in its essence, is linked to virtue, and by depriving children of it, we are depriving them of one of the most important tools for their moral development. Today’s education, instead of forming complete individuals, is creating fragmented ones, incapable of achieving a true understanding of the common good.

EDUCATING IN BEAUTY AS A PATH TO VIRTUE

Educating in beauty is not simply an aesthetic matter; it is a matter of moral and spiritual formation. St. John Bosco deeply understood this when he founded his educational system based on reason, religion, and kindness, where the beauty of creation and virtue held a central place. In his words: “It is necessary for the child to learn to love what is good and beautiful from an early age so that when they grow up, they can clearly distinguish between evil and ugliness in the world.”

Catherine L’Ecuyer, in her book Educating in Wonder, explores how beauty is a gateway to wonder, and wonder, in turn, is the engine of learning. When a child encounters something beautiful—a landscape, a musical piece, a work of art—their soul opens to the greatness of mystery, to the transcendence of God. L’Ecuyer asserts that wonder is a natural quality of children, but that modern culture, with its overstimulation and focus on the ugly and the fast-paced, is killing this ability.

THE FUNDAMENTAL ROLE OF THE FAMILY IN EDUCATING IN BEAUTY

The family is the first sanctuary of beauty. It is within the home that the child learns to contemplate beauty not only in the nature that surrounds them but also in the tenderness of their parents’ love, in the generosity of a gesture, in the harmony that pervades family life. Parents are the primary guides in this education of the soul, leading their children by the hand to discover beauty in the simple and everyday: in a blooming flower, in the song of a bird, in the majesty of a sunset, in the smile of a sibling.

Catherine L’Ecuyer reminds us that educating in beauty is not just an aesthetic pursuit but a formation of the child’s heart and mind to recognize the order and harmony that reflect God. Teaching a child to marvel is not just a lesson in aesthetics; it is a lesson in love. In contemplating beauty in nature and art, the child learns to recognize God in all creation, and in that act, their soul is elevated.

Parents, as the first educators, have the responsibility to offer their children an environment filled with beauty, both physical and spiritual. From organizing a clean and orderly home to selecting books, music, and art that elevate the soul, every detail matters. The family thus becomes a sanctuary where the ordinary transforms into a constant revelation of the divine. Educating in beauty is, in this sense, educating in virtue, as beauty orients the soul toward what is good and true.

THE VALUE OF BEAUTY AGAINST UTILITARIANISM

One of modernity’s great mistakes has been reducing the value of things to their practical utility. Catherine L’Ecuyer highlights that beauty has value in itself, not because it is useful, but because it touches the soul. In a world that values the material and the immediate, educating children in beauty teaches them to appreciate what enriches the soul, even when it has no utilitarian purpose. Beauty elevates the spirit because it is connected to what is true and good, offering the child a broader perspective of life, one that goes beyond mere functionality.

PROTECTION AGAINST THE TRIVIALIZATION OF BEAUTY

In a culture where beauty is constantly trivialized, it is essential to teach children to distinguish between superficial and authentic beauty. Catherine L’Ecuyer emphasizes that true beauty has a transformative depth, while beauty reduced to mere visual or superficial stimulus lacks the power to elevate the soul. Exposing children to beauty in their everyday surroundings—whether in nature, art, or music—fosters a sensitivity that protects them from the trivialization promoted by many forms of modern entertainment.

BEAUTY AND VIRTUE: FORGING CHARACTER THROUGH EDUCATION

St. Thomas Aquinas viewed beauty as a virtue, not only in the aesthetic sense but also as a quality that forms the soul. The virtue of temperance, for example, teaches moderation in desires but also to appreciate beauty appropriately, without falling into excess or superficiality. Formation in beauty, then, is also a formation in virtue. By teaching children to find joy in beauty and in the order of the soul, we are forming complete human beings, capable of discerning what is truly important.

CONCLUSION: THE PROMISE OF REDEMPTION THROUGH BEAUTY

In educating children in beauty, we are not only shaping their aesthetic sensitivity but also their ability to recognize what is good and true. It is an educational path that prepares them for a virtuous and contemplative life, distancing them from the superficiality of the modern world. True Catholic education must be an integral formation that encompasses not only the mind but also the heart and soul of the child. Only then can we form new generations capable of resisting the distortions of contemporary culture and seeking, in all things, the truth, goodness, and beauty that lead us to God.

BIBLIOGRAPHY

1. St. Thomas Aquinas, Summa Theologiae.

2. St. John Bosco, Memoirs of the Oratory of St. Francis de Sales.

3. Catherine L’Ecuyer, Educating in Wonder.

4. Patricio Horacio Randle, The Loss of the Classical Ideal in Education.

IN CERTAIN CASES IT IS POSSIBLE TO RESIST BUT NOT TO JUDGE OR DISMISS

 “Just as it is lawful to resist the pope that attacks the body, it is also lawful to resist the one who attacks souls or who disturbs civil order, or, above all, who attempts to destroy the Church. I say that it is lawful to resist him by not doing what he orders and preventing his will from being executed. But it is not lawful to judge him, punish him, or dismiss him, since these are acts proper to a superior.”

 Saint Robert Belarmino. De Romano Pontifice, lib. 2, cap. 29 ,Opera omnia.

“Friendship and the Common Good: The Moral Foundation of Human Relationships”

Introduction: The essence of human relationships and their purpose in Christian morality

From the very beginning of creation, the purpose of human relationships has been inscribed in the very nature of man and woman. Relationships, whether friendships, courtships, or marriages, are not an end in themselves but are oriented toward something greater: the moral and spiritual growth of the people involved and, by extension, of society. As Saint Thomas Aquinas teaches, “the common good is the measure of all human actions,” and this includes relationships. Without a clear orientation toward the common good, relationships become empty, centered on selfishness, and lose their true meaning.

The common good is not a theoretical or abstract notion. In the context of human relationships, it means that each bond must be a space for mutual edification, growth in virtue, and the pursuit of holiness. If a relationship does not contribute to the common good, it becomes a place of disorder, where passions, selfishness, and personal interest destroy the true purpose of the union between people.

Saint Thomas Aquinas defines the common good as “that which is shared and, in its fullness, not only benefits each individual but elevates the entire community” (Summa Theologica II-II, q.58). In human relationships, this implies that each interaction must be directed toward the pursuit of spiritual, moral, and human good, both for individuals and for society as a whole. Any relationship not founded on this principle is destined to fail.

The Common Good: The Unshakeable Foundation of Human Relationships

The common good is a guiding principle in Catholic morality that, at its core, expresses the need for each human action, including relationships between people, to contribute not only to individual well-being but also to the good of the entire community. In the context of human relationships, this means that every interaction should seek mutual edification and growth in virtue. As Pius XI states in his encyclical Divini Illius Magistri, “The common good is the ultimate principle that must govern social and family life, and only through it can true happiness be achieved.”

In the realm of friendship and courtship, the common good implies that it is not enough to seek emotional or physical satisfaction. These relationships must be ordered toward the integral good of both people. This means that uncontrolled passions, selfishness, or momentary pleasure cannot be allowed to undermine the dignity of the other or destroy the natural order that God has established. Relationships between men and women, when not guided by the common good, end up destroying both individuals and the community.

Saint Francis de Sales is clear on this when he says: “Any friendship not founded in God and the pursuit of virtue is nothing more than a disguised enmity.” True friendship, according to the Church’s teaching, does not seek personal gain or selfish satisfaction but is oriented toward the good of the other and, ultimately, toward God.

“The common good is not the result of the sum of individual goods, but it is that which, in its totality, elevates the entire community, including human relationships.” — Saint Thomas Aquinas, Summa Theologica II-II, q.58.

True Friendship: A Path to Virtue or an Instrument of Perdition

True friendships, according to Catholic morality, must be a means of growth in virtue and mutual edification. Saint Francis de Sales, in his work Introduction to the Devout Life, emphasizes that “a friendship that is not directed toward God is dangerous and, sooner or later, will become an instrument of perdition.” This is because a relationship that does not seek the common good—that is, growth in virtue and respect for the dignity of the other—will inevitably turn into a relationship centered on selfishness and personal pleasure.

In the context of relationships between men and women, this teaching is even more pertinent. A friendship based solely on physical or emotional attraction, without a true orientation toward the common good, is doomed to corruption. Purity and chastity are essential for these relationships to truly flourish. Without them, mutual respect and the common good are compromised, and the relationship falls apart.

“A friendship that does not seek the good of the other is nothing more than a disguised enmity. Only when friendship is oriented toward virtue can it be considered true.” — Saint Francis de Sales, Introduction to the Devout Life.

Purity as the Foundation of the Common Good in Relationships

Purity is not merely a moral rule; it is a fundamental principle that guarantees respect for the dignity of the person in any relationship. Saint Thomas Aquinas teaches that purity is a virtue that correctly orders affections and desires, allowing relationships between men and women to be oriented toward the common good rather than disorder or selfishness.

In his work Summa Theologica, Aquinas reminds us that “purity is the light of the soul that allows the passions to be ordered toward the good.” In other words, purity is not a denial of emotions or desire, but their proper orientation toward mutual respect and the edification of the other. Without purity, human relationships become deformed, turning into spaces of disorder and selfishness.

The common good, in this context, demands that relationships between men and women always respect the dignity of the other, avoiding any type of familiarity or intimacy that undermines this principle. Physical and emotional contact must always be guided by respect, not by the desire for immediate or personal satisfaction. Otherwise, the relationship becomes an instrument of sin and destruction.

“Purity is not merely abstention but the correct order of passions toward the common good.” — Saint Thomas Aquinas, Summa Theologica II-II, q.151.

Avoiding Inappropriate Familiarities That Compromise the Common Good

Saint Aloysius Gonzaga is a model of prudence and purity. His life is a living testimony to the importance of avoiding occasions of sin and inappropriate familiarities that can lead to emotional or physical disorder. Gonzaga is clear in stating that “it is better to avoid any occasion that might compromise virtue, no matter how small it may seem.”

In the context of relationships between men and women, this means avoiding any type of familiarity that undermines the common good. Interactions must always be guided by prudence and respect, avoiding any gesture or word that might lead to temptation or the loss of mutual respect.

Conclusion

The common good is the moral compass that must guide all our relationships. From friendship to marriage, every interaction between men and women must be oriented toward growth in virtue and the pursuit of holiness. Any relationship that does not contribute to this goal is destined for moral and spiritual failure.

“The common good is the measure of every relationship. In it lies the fullness of moral and spiritual life.” — Saint Thomas Aquinas, Summa Theologica.

OMO

Bibliography:

1. Saint Thomas Aquinas, Summa Theologica, II-II.

2. Saint Francis de Sales, Introduction to the Devout Life.

3. Pius XI, Divini Illius Magistri.

4. Saint Aloysius Gonzaga, Spiritual Writings.

THE CROWING ROOSTER: THE VOICE OF THE SAINTS AND A TESTIMONY TO TRUTH

In the stillness of the night, when darkness seems to reign endlessly, the crowing of the rooster rises with strength, breaking the silence like an unexpected light piercing through the shadows. Just as the rooster’s crowing awakened the conscience of Saint Peter in his denial, the true Christian is called to raise his voice, to proclaim truth and faithfulness to Christ in a world that denies Him. The saints of the Church have been like that rooster, watchful, tireless, warning and awakening the souls that, like Peter, sometimes stray.

Saint Augustine reminds us that the rooster’s crow announces the awakening, not only of the day, but of slumbering consciences: “The rooster crows, and the soul awakens from its slumber of error.” The soul, in its frailty, often resembles Peter, who promises to follow Jesus to the end, but in the moment of trial, collapses. “You will deny me,” Jesus says to him tenderly, knowing that the denial is not the end but the beginning of repentance. Saint John Chrysostom teaches us that Peter’s fragility is the fragility of all, but his tears, his bitter tears, are the path to redemption. “Peter wept, and in his tears he washed away his fault. The Lord looked at him, not to condemn him, but to remind him that His love is stronger than betrayal.”

That same rooster still crows today, not to shame us, but to awaken us. How many today, within the Church itself, deny Jesus? They deny Him whenever they reduce Him to just another leader among many, whenever they ignore the Most Holy Eucharist, forgetting that it is not a symbol, but the Body and Blood of Christ. As Saint Pius X says in his encyclical Pascendi, “the Church is not here to conform to the world, but to transform it through the truth of the Gospel.” Today, many men in the Church have succumbed to the desires of the world, lowering the faith to mere sociology, speaking of sins not as offenses against God, but as mere “frailties.” But the truth does not change: “I am the way, the truth, and the life,” says Christ, and Saint Athanasius teaches us that the Christian must proclaim this truth, even when the whole world denies it.

How brave Saint Athanasius was, who in the midst of the Arian crisis, when it seemed that the whole Church was leaning toward error, stood firm! “Athanasius contra mundum” —Athanasius against the world— he is known as such because he did not fear proclaiming the truth even when he seemed alone. And us? Are we willing to be that rooster crowing in the middle of the night, reminding the world that Christ is King? Saint Vincent of Lérins exhorts us: “Hold fast to the faith that has been believed everywhere, always, and by all.” We cannot change it to please the world, because it is not ours, it belongs to Christ, and to Him we must be faithful.

The rooster crowed, and Peter remembered. We also need that constant reminder. We need saints who awaken us with their example and their word. Saint Pius X, the defender of the purity of doctrine, warns us in his encyclical Pascendi about the dangers of modernism, which seeks a “new church,” a church without the cross, without sacrifice, without Christ. But such a thing does not exist. The Church of Christ is one, holy, catholic, and apostolic, and nothing and no one can change it.

As Saint Gregory the Great tells us: “It is better to be persecuted for proclaiming the truth than to be applauded for hiding it.” Today, those who openly speak of Christ, who defend the faith of old, are ridiculed, slandered, set aside. But what does it matter? As Saint Ignatius of Antioch says, “I prefer to die for Christ than to reign over the ends of the earth.” This is the faith we must proclaim, this is the truth the rooster crows every time its voice is heard.

The Gospel, the Catechism of Saint Pius X, the Sacraments of the Church, these are our lessons. How great it is to be that rooster crowing in the dark night of the modern world, reminding everyone that Christ is the only Savior! Crow not to receive applause, but to be faithful. Saint Peter, redeemed by his repentance, teaches us that even the weakest can come to love Christ above all.

Today, the rooster crows again, as on that first morning of repentance. May it not find us sleeping. Let us crow with it, with our eyes closed, because we know the lesson by heart: Christ is our Lord, and outside of Him, there is no salvation. We may not be many, but we will be faithful. As Saint Paul reminds us: “If God is with us, who can be against us?” Let the darkness come, let the trials come. We will be the rooster that crows in the heart of the night, proclaiming the light of Christ, the Son of God made man, the only Savior of the world.

Be encouraged to be that rooster that crows loudly when all others are silent, to be faithful when all others bow, to proclaim the truth when everything seems lost! Christ lives, His Truth remains, and His Church, our Church, the one from time immemorial, will continue to proclaim His name until the end of time.

BIBLIOGRAPHY

1. SAINT AUGUSTINE. Confessions. Editorial Gredos, Madrid, 1996.

2. SAINT JOHN CHRYSOSTOM. Homilies on the Gospel of Matthew. Biblioteca de Autores Cristianos, Madrid, 1955.

3. SAINT PIUS X. Pascendi Dominici Gregis. 1907. Available online at: Vatican.va.

4. SAINT LEO THE GREAT. Sermons and Letters. Editorial Ciudad Nueva, Madrid, 2004.

5. SAINT VINCENT OF LÉRINS. Commonitorium. Biblioteca de Patrística, Madrid, 2000.

6. SAINT ATHANASIUS. Letters Against the Arians. Editorial BAC, Madrid, 1994.

7. SAINT GREGORY THE GREAT. Homilies on the Gospel. Editorial BAC, Madrid, 1996.

8. SAINT IGNATIUS OF ANTIOCH. Letters. Editorial Ciudad Nueva, Madrid, 1999.

9. SAINT PAUL. Epistle to the Romans, in Holy Bible. Editorial Rialp, Madrid, 1996.

10. SÍ SÍ NO NO. Where the Rooster Crows. 16/09/2019. Available at: https://adelantelafe.com/donde-el-gallo-canta/.

The art of renaming adultery

 

In today’s world, we have perfected an extraordinary skill: renaming what used to be called sin, dressing it up with softer and more acceptable words. So, when someone says they are “rebuilding their life,” what they are really doing is finding an elegant way to say they have fallen into adultery. Because, of course, who would dare call things by their proper name when we can soften them with a bit of creative language?

“Rebuilding your life” sounds almost like a noble task, as if abandoning a marriage were some kind of personal improvement project. How useful the euphemism is! We no longer talk about breaking promises or betraying a sacred sacrament; instead, adultery is presented as an opportunity for “rediscovery.” But the reality, even if we dress it up, remains the same: the act of rebuilding one’s life is, at its core, undoing the life one vowed to share in fidelity.

We find ourselves in an era where words have the power to transform the perception of things, but not their essence. “Rebuilding your life” is nothing more than a modern formula to say that the marital bond has been broken and adultery has been embraced—with a marketing twist. It’s as if, by changing the words, we also change the meaning of the act. But no matter how much we soften it, adultery remains what it is: a grave sin.

The most ironic thing about all of this is that the process of “rebuilding” is portrayed as a heroic act. The adulterer presents themselves as someone who has overcome an obstacle, when in reality they have avoided the most fundamental commitment. It doesn’t take courage to “rebuild” your life; it takes a lack of courage to stay faithful to what was promised. In the end, the phrase is an excuse dressed in self-pity.

So, let’s return to the original point: “rebuilding your life” is nothing more than a clever way of renaming adultery, a way of disguising betrayal and presenting it as a fresh start. But the truth doesn’t change, no matter how many times we try to dress it up. In the end, rebuilding one’s life after having given a word in a sacrament is nothing other than undoing what God has united, and calling it by another name does not make it virtuous.

See:

http://www.catholicityblog.com/2015/12/rebuilding-your-life.html