THE ETHICS OF ARTIFICIAL INTELLIGENCE: THE PATH TOWARD HUMAN TRANSCENDENCE

 

Artificial intelligence (AI) is a product of human ingenuity, intended to be a tool in service of the common good and personal development. However, its misuse or excessive application can lead to consequences contrary to human nature. Developing an appropriate ethics for AI requires understanding not only the limits of this technology but also the ultimate ends of man. The human being, by his very nature, is oriented toward a higher end: God. Any ethical reflection on AI must align with this reality, for any technology that deviates from this ultimate end runs the risk of dehumanizing and degrading the person.

1. Human Nature and Its Ultimate End in God

Man, created with reason and will, is not made solely for the material world. His nature transcends the temporal and the finite, for his ultimate destiny is union with God, the supreme good. AI, as a creation of human reason, must respect this transcendent order. It cannot supplant man’s ability to seek and reach the truth that resides in God, nor should it compromise his moral freedom. The use of technology must, therefore, be subordinated to this ultimate end.

Man must not lose sight that technology is a means to perfect his capacities but never to distract his attention from God, who is his true destiny. Therefore, any attempt to use AI to redefine human nature or artificially transcend the limits imposed by the human condition is an error that contradicts the truth about man.

2. The Common Good: Ordering Technology Toward God and the Community

The common good is more than just an aggregation of individual goods; it is the set of conditions that allow all members of the community to reach their perfection, which finds its culmination in God. AI, therefore, must serve this shared perfection. If used correctly, it can be a powerful tool for promoting justice, equity, and the well-being of all society. However, if its implementation deviates from this goal, it can generate division, inequality, and injustice.

AI must contribute to collective well-being, but always within a framework of respect for man’s ultimate end. Technology cannot be used for purposes that divert humanity from its path toward God, such as concentrating power in a few hands or promoting ideologies that ignore man’s transcendent dignity. Ultimately, the common good is achieved when the community is guided toward truth and justice, which find their fullness in God.

3. Moral Responsibility: Prudence in the Service of Divine Will

Human beings, endowed with reason and will, are ultimately responsible for all their actions, including those mediated by technology. Prudence, the virtue that allows one to discern the right means to achieve proper ends, must guide the use of AI. AI itself cannot act morally, so man cannot abdicate his moral responsibility in decision-making.

The use of AI must always be subject to human oversight that maintains a connection with moral law and divine will. Decisions that affect human life, justice, or the well-being of others cannot be delegated to machines but must be evaluated and approved by those who, endowed with reason, can discern what is good and what is evil. Ultimately, human reason must always be oriented toward God and His law, which is the ultimate framework for all morality.

4. Avoiding Technological Abuse: Limiting Cyborgs and Transhumanism

The idea of using AI to transcend human limitations, as advocated by transhumanism, represents a severe distortion of the natural order. Man is not called to overcome his condition through technology but to perfect himself in his nature, whose end is union with God. The concept of the “cyborg,” which seeks to fuse the human body with machines, is a manifestation of this error. AI, far from being a means to reconfigure man’s essence, must respect the ontological limits of human nature.

Man, created in God’s image, does not need to transform his essential nature through technology. True human perfection lies in the pursuit of truth and goodness, which lead him to God, not in manipulating his body or mind to overcome physical limitations. Any use of AI that seeks to alter human nature distorts its dignity and ultimate end.

5. Subsidiarity: AI as a Help to Man on His Journey Toward God

The principle of subsidiarity teaches that technology must strengthen man’s ability to act, not replace it. AI can be a useful tool for improving processes, increasing efficiency in daily tasks, and even freeing man from repetitive or burdensome tasks, but it should never replace his moral and personal action. The use of technology must always respect man’s autonomy in those aspects essential to his life and ultimate vocation.

AI can assist man in fulfilling his mission on earth, which is to prepare for eternal life with God, facilitating access to knowledge and improving his quality of life. However, it must always remain a tool subordinated to man’s higher ends, helping in his moral perfection and progress toward God.

6. Human Control and Constant Supervision: Never Replacing Reason

Artificial intelligence must always be under the control of human reason. In no case can machines be allowed to operate autonomously in areas that affect human life and dignity. Man, endowed with intellect and will, is the only one capable of discerning good from evil and must always be the ultimate authority responsible for any decision made with the help of AI. Human control is essential to ensure that technological decisions respect moral law and the principles guiding man toward God.

7. Justice and Transparency in the Use of AI

Justice requires that the use of AI be transparent, accessible, and always subject to human reason. Automated decisions, especially in critical areas such as justice, medicine, or human rights, must be clear and understandable to those responsible. Opacity in the use of AI can lead to injustices and inequalities, which contradict the common good. AI must be at the service of justice, promoting fairness and avoiding any form of discrimination or bias.

8. Ethical Training for AI Developers and Users

The development and use of AI require solid ethical training, allowing individuals to act according to moral law. AI developers must be trained not only in technical aspects but also in understanding the moral implications of their work. Moral judgment must guide every stage of AI development and use, ensuring that this technology serves the common good and the spiritual progress of man.

9. Technology in the Service of Man and His Transcendence in God

The use of AI must always be oriented toward man’s transcendence toward his ultimate end: God. Technology is not an end in itself but a means for man to live more fully his vocation on earth, preparing for eternal life. Any use of AI that diverts man from his ultimate end is incorrect and must be corrected. Man’s true fulfillment is not in technology but in union with God, and AI, properly used, can help him achieve this goal.

Conclusion

Artificial intelligence, by its very nature, lacks the capacity to discern between good and evil. It does not possess a moral conscience nor the ability to direct its actions toward the good. It is, ultimately, a tool that, like any other, can be used for good or for ill, depending on who directs it and for what purposes it is implemented. This reality places immense responsibility on those who design, develop, and use AI. The human being, endowed with reason and will, is the only one who can establish the ethical principles that must guide the use of this technology.

When properly directed, AI can be a powerful means of promoting virtues such as justice, efficiency, and the common good. However, it can also be used for contrary purposes, fostering exploitation, inequality, or even dehumanization. This is why responsibility rests fully on those involved in every stage of AI’s creation and use. Developers, institutions, and legislators must be clear that their decisions will shape the impact this technology will have on society and on human beings, both individually and collectively.

Since AI, in its capacity for action, can produce profound and lasting effects in all areas of human life, it is essential that the use of this technology be guided by clear, solid ethical principles grounded in the very nature of man and his ultimate end, which is God. This ethical framework must be applied consistently and coherently, avoiding any temptation to reduce morality to a simple calculation of efficiency or benefit. Only in this way can we ensure that AI is truly at the service of the person and his fulfillment.

It is essential that legislation on artificial intelligence not be limited to responding to pragmatic or immediate needs but be based on natural law, which reflects the moral order inscribed in human nature itself. This law, which is a participation of human reason in the eternal law, must guide all our decisions regarding technology, ensuring that they align with man’s ultimate end.

Moreover, the virtue of prudence, which governs the correct use of means to achieve good ends, must be central to the development and use of AI. Those who participate in the creation and application of this technology must exercise prudence to discern the consequences of their actions, always seeking the common good and avoiding any distortion that compromises human dignity and his transcendent destiny.

As a result of this profound responsibility, it is urgent and necessary to legislate on the ethical use of artificial intelligence. This legislation must be based on the principles outlined here, ensuring that AI is developed and used in accordance with the ends corresponding to human dignity and his transcendence toward God. The laws must protect the common good, promoting the fair and responsible use of technology while avoiding the abuses and distortions that can arise from its disordered use.

The future of AI is not in the hands of machines but in the decisions we make as a society. We must legislate wisely, responsibly, and with a clear vision of the principles that guide human life to ensure that technology is always a tool for good and not a source of harm. Only in this way can we ensure that AI contributes to true human progress, oriented toward the common good and, ultimately, toward man’s ultimate end, which is God.

OMO

Bibliography

• Aquinas, Thomas. Summa Theologica. Madrid: Biblioteca de Autores Cristianos (BAC), 1955.

• Pieper, Josef. The Four Cardinal Virtues. Notre Dame, IN: University of Notre Dame Press, 1966.

• Leo XIII, Rerum Novarum (Encyclical on the Condition of Labor), 1891.

• Garrigou-Lagrange, Réginald. God, His Existence and His Nature. Madrid: BAC, 1957.

GRAVE NEGLIGENCE

It is, and indeed to the highest degree, the negligence of many families towards their sick loved ones, failing to properly arrange for them to receive the holy sacraments in the event of serious illness.

Providing the last spiritual help of religion to the sick is not only an act of meritorious charity in the eyes of God but also a sacred duty, which one cannot neglect without incurring a terrible responsibility. If one is guilty of homicide for allowing a fellow human to die of hunger, what name can be given to the horrific crime of allowing a soul to perish by failing to provide the help of our holy Religion?

And yet, how often does experience show us that this crime is committed even by Catholic families! Whether due to imaginary fears or inexcusable weakness, the priest is called as late as possible, sometimes when the sick person is already unconscious. We are not speaking here of families who purposely wait until the sick person is in their final moments and who treat religion as a vain formality out of mere convenience. Let us turn our gaze away from such indignity! We speak of those families where enough faith remains to consider the sacraments as sacred, to wish that the sick receive them with Christian preparation, and yet, they only speak to the sick person about confession after all hope of recovery has been lost. And what often happens in this case? There is still hesitation, the moment is delayed; the terrible symptoms emerge, and then they rush to find a priest—but they arrive too late, all has ended! May God not allow you to be treated this way in your final hour!

But what prevents the fulfillment of this sacred duty? “I don’t dare speak to them about a priest,” you say, “I fear scaring them.” And even if they were to be scared, would you rather risk their soul facing eternal damnation or a long expiation in purgatory? Frightening them? If they were asleep on the edge of an abyss or in a house engulfed in flames, would you hesitate to wake them for fear of scaring them?

You say you will call the priest when the sick person asks for him. But are you unaware that the sick rarely understand the seriousness of their condition? It is your duty to prepare the sick person so that they may receive religious help in time. Go promptly to your parish or the known priest who will assist you in fulfilling this serious responsibility.

Banish from your mind the false concern that speaking of the sacraments will frighten the sick.

Experience shows that the sick person knows that the priest comes to perform the sweetest and most beneficial of all ministries, to purify and console their soul, and to bring, in the midst of the most cruel anguish, the peace and sweetness of Jesus Christ.

The first task to undertake when noticing that a sick person is in danger is to call the parish priest or confessor so that they can administer the sacraments of Penance, Eucharist, and Extreme Unction, and apply the plenary indulgence at the moment of death (few, very few know of this great grace. Demand it from the priest).

Note: In some countries, there are associations whose members commit to notify each other in case of serious illness to ensure timely reception of spiritual assistance. Why couldn’t we establish something similar here among us? Or perhaps agree to this with two or three relatives. Another point to consider is to always be in a state of grace (having confessed) before undergoing any surgery, even if the risk is low. Let us not forget that the commandments of our Holy Mother Church oblige us to go to Confession at least once a year (the bare minimum) or if there is a danger of death. Lastly, it is essential to ensure that the sick person is always wearing their scapular, and if they have not received it, ask the attending priest to impose it. Every Catholic should always wear it.

Oh Mother of Mercy, kindly hear the prayers of Christian families, so that none may die in their homes without having received the Holy Viaticum!

THE ANTICHRIST

 

INTRODUCTION: A LOOMING SHADOW

The Antichrist has been prophesied since the early days of Christianity as the ultimate incarnation of evil, the direct adversary of Christ. His arrival will mark the culmination of centuries of apostasy, moral corruption, and heresies. During this time, the world will lean toward him, blinded by his false miracles and promises of peace. However, Christ’s victory is assured. In this article, we will explore the historical and spiritual background that has prepared for his coming, the characteristics of the Antichrist figure, and finally, the triumph of Christ and the Immaculate Heart of Mary.

PART ONE: HISTORICAL AND SPIRITUAL BACKGROUND OF THE ANTICHRIST

1. HERESIES: THE PATH OPENED BY ERROR

Since the early centuries of Christianity, heresies have worked silently to weaken the faith. St. Irenaeus of Lyon, in his work Against Heresies, warned about Gnosticism, a doctrine that denied the incarnation of Christ and prepared the way for a false messiah: “Those who deny Christ in the flesh open the door to a bodiless spirit, which will be the Antichrist” (Against Heresies, Book III).

Following this, Arianism in the fourth century denied the divinity of Christ, paving the way for a man to proclaim himself the messiah. St. Athanasius explained that the denial of Jesus’ divinity is a direct preparation for the acceptance of the Antichrist, who will come as the redeemer of the world but without Christ’s divine nature.

2. THE PROTESTANT REBELLION: DIVIDING CHRISTENDOM 

Martin Luther, by breaking with the Church, introduced the concept of sola scriptura, denying the Church’s authority and fragmenting Christendom into countless sects. This fragmentation weakened the ability of Christians to resist modern heresies, and as St. Robert Bellarmine noted, denying the Church’s authority prepares the way for the multiplicity of false doctrines that the Antichrist will use to confuse souls.

3. THE FRENCH REVOLUTION: AN ATTACK ON THE DIVINE ORDER

The French Revolution was more than just a political change. It was a direct attack on the Christian faith. The proclamation of the “Goddess of Reason” in Notre-Dame marked a turning point, where man attempted to expel God from public life and replace Him with human reason. This was one of the most important steps in the preparation of the Antichrist’s kingdom.

4. COMMUNISM AND NIHILISM: THE REJECTION OF THE DIVINE ORDER

In the 20th century, communism and nihilism took the rejection of God to an unprecedented level. Karl Marx and Friedrich Nietzsche proclaimed a world without God, which prepared fertile ground for a leader who promises redemption without Christ. Archbishop Fulton Sheen warned that communism was “the embodiment of the Antichrist in the political sphere” because it denied natural law and promoted a false redemption based on man.

PART TWO: THE FIGURE OF THE ANTICHRIST

1. A MYSTERIOUS AND POWERFUL IDENTITY

The Antichrist will be a real man, but he will not be an ordinary dictator. According to St. Thomas Aquinas, this individual will be possessed by Satan, who will grant him the power to perform false miracles and deceive the nations. In his Summa Theologica, Aquinas explains that “the Antichrist will not only speak deceitful words, but will come with signs and wonders, which will make many follow him, believing that he is the true messiah” (Summa Theologica, II-II, q. 64, a. 1).

This man will not be immediately recognized as a threat, for at first, he will present himself as a savior. His cunning and charisma will make him appear to be the leader the world needs in times of crisis. St. Vincent Ferrer, in his apocalyptic sermons, warned that “the Antichrist will not come with a sword in his hand, but with words of peace and promises of prosperity,” making him a beloved leader to many (Sermons on the Apocalypse, 1412).

2. HIS QUALITIES AND POWERS: THE FALSE MESSIAH

The Antichrist will be a man of great intelligence, cunning, and political skill. He will not only deceive nations with his rhetoric but also perform false miracles. St. Paul, in his Second Letter to the Thessalonians, states that the Antichrist will come “with all power, signs, and lying wonders” (2 Thess 2:9). These miracles will not be mere tricks, but satanic works that mimic the true miracles of Christ.

St. Robert Bellarmine, in his work De Summo Pontifice, argues that the Antichrist will not only control political power but also spiritual power. He will proclaim himself as the expected messiah, and many will worship him as if he were God Himself. This is possible because the nations, hungry for peace and security, will be willing to follow any leader who offers immediate solutions to their problems.

3. TOTAL CONTROL: ECONOMY, POLITICS, AND RELIGION

One of the most terrifying aspects of the Antichrist will be his ability to control all aspects of human life. According to the Book of Revelation, he will impose his mark on people, and without this mark, “no one will be able to buy or sell” (Rev 13:16-17). This implies absolute control over the world economy, using a system that will impose his authority in every sphere.

This control will not only be political or economic; it will also be spiritual. The Antichrist will proclaim himself as the one true savior and will demand worship. St. Vincent Ferrer noted that in the last days, “men will abandon the true faith and follow the Antichrist, believing him to be the promised messiah” (Sermons on the End Times).

4. THE PERSECUTION OF CHRISTIANS

The Antichrist will not only rule with deception and false wonders; he will also persecute Christians. According to St. John Chrysostom, “the Antichrist will wage war against the saints and seek to eradicate all mention of Christ” (Homily on 2 Thessalonians). This persecution will not only be physical but also spiritual. Many Christians will be tempted to abandon their faith due to the pressures and miracles of the Antichrist.

This persecution will be the final attack against the Church, but at the same time, it will be an opportunity for the faithful to remain firm in their faith and be purified through martyrdom.

5. THE END OF THE ANTICHRIST: FINAL DEFEAT

Despite his power, the Antichrist’s reign will be temporary. St. Thomas Aquinas teaches that his rule will last for about three and a half years, and he will be destroyed by the Second Coming of Christ. At that moment, Christ will return in glory and majesty, and by the power of His word, He will destroy the Antichrist and all those who followed him.

The Antichrist will be cast into the lake of fire, along with his followers, and his defeat will mark the end of evil in the world. St. Vincent Ferrer concludes that “the reign of the Antichrist will be the final test for the faithful, but it will also be the prelude to eternal glory” (Sermons on the End Times).

PART THREE: THE TRIUMPH OF CHRIST’S KINGDOM AND THE IMMACULATE HEART OF MARY

1. THE ETERNAL KINGDOM OF CHRIST

The defeat of the Antichrist will mark the beginning of Christ’s eternal kingdom. St. John, in Revelation, describes this time as a reign of justice and peace, where the faithful will enjoy the presence of God forever. Sin and death will be eliminated, and Christ’s Kingdom will be eternal.

This kingdom will not be merely an earthly kingdom; it will be a supernatural kingdom, where the righteous will be rewarded with eternal life, and the Church will be purified and glorified.

2. THE TRIUMPH OF THE IMMACULATE HEART OF MARY

The triumph of Christ will be intimately linked to the Immaculate Heart of Mary. In her apparitions at Fatima, the Virgin Mary prophesied that “in the end, my Immaculate Heart will triumph.” This triumph will be the beginning of a new era of peace, where the Heart of Mary will reign over the hearts of the faithful, and Christ’s Kingdom will be definitively established.

St. Louis Marie Grignion de Montfort, in his True Devotion to the Blessed Virgin, explained that those consecrated to the Immaculate Heart will be the chosen instruments by God to destroy the reign of the Antichrist and establish Christ’s Kingdom on earth.

3. THE TESTIMONY OF TRUTH: A CALL TO CATHOLICS

In the midst of these dark times, the role of today’s Catholics is essential. Now, more than ever, we are called to be witnesses of the truth. The testimony of truth is not optional; it is an obligation. Our fidelity not only sustains the Church but also prepares the way for the final triumph.

Every Catholic must join the spiritual army of Christ, bearing witness to the truth in the face of the Antichrist’s lies. Like the martyrs and saints of old, we are called to hold firm to the faith, knowing that the final victory of Christ and the Immaculate Heart of Mary is assured.

OMO

BIBLIOGRAPHY

1. St. Thomas Aquinas, Summa Theologica.

2. St. Vincent Ferrer, Sermons on the Apocalypse.

3. St. Robert Bellarmine, De Summo Pontifice.

4. St. Irenaeus of Lyon, Against Heresies.

5. St. Athanasius, Letters to the Eastern Bishops.

6. St. Augustine, City of God.

7. Archbishop Fulton Sheen, Communism and the Conscience of the West.

8. Monsignor Gaume, The Revolution.

9. St. Louis Marie Grignion de Montfort, True Devotion to the Blessed Virgin.

October 12, 1492

 https://youtu.be/p96pdqxxu_4?si=MNyZFZfLJcdFWvrF

FALSE MERCY: A POISONED APPLE

1. INTRODUCTION: DIVINE GLORY AND THE DANGER OF DISTORTION

From the earliest days of revelation, man has struggled to fully understand the nature of God. Our Creator, infinitely loving and just, cannot be confined to the limited categories of human understanding. However, in recent times, a seductive and distorted vision has emerged, presenting God as a being of infinite mercy, but detached from His justice. This distortion, though seemingly benign, is deeply dangerous, as it obscures the truth of who God is and puts the salvation of souls at risk.

Scripture is clear in presenting us with a God who is jealous for His glory: “I, the Lord your God, am a jealous God” (Exodus 20:5). This jealousy is not capricious or human, but a just demand: that the truth of His being be known and adored without dilution. Throughout the centuries, the saints and doctors of the Church have defended this truth with zeal, reminding us that God’s justice is not optional nor secondary to His being, but forms a perfect unity with His love and mercy.

2. THE LACK OF CHARITY IN THE DISTORTION OF MERCY

Those who preach false mercy, omitting divine justice, are failing in their primary duty of charity. To teach mercy alone without warning of the demands of justice is, at its core, a betrayal of souls. St. Augustine said, “God is no less just when He forgives, nor less merciful when He punishes” (De civitate Dei, I, 9). Those who soften the Gospel message by removing the weight of justice are not acting out of true love but out of a false piety that poisons souls.

True charity must lead us to confront the reality of sin and the justice of God. It is an act of love to teach the truth about divine judgment because only in the recognition of our faults and sincere repentance can man access God’s redeeming mercy. Those who preach mercy without justice, far from saving, condemn, offering an illusory vision that does not invite conversion nor sanctity.

3. MERCY AND JUSTICE: AN INDIVISIBLE UNITY

God, in His infinite perfection, cannot be divided into attributes. His mercy and His justice are inseparable, as St. Thomas Aquinas teaches in his Summa Theologiae (I, q. 21, a. 4): “In all God’s works, justice presupposes mercy and is founded upon it.” This statement reminds us that every act of God’s justice is an act of mercy because, before demanding justice, God has given man the means to respond to His call.

St. John Chrysostom also illuminates this truth when he says, “The one who punishes is both just and merciful, for the punishment he inflicts is to correct the sinner and bring him back to the right path” (Homilies on the Gospel of Matthew, 43). This balance between justice and mercy is the pillar that sustains God’s plan for salvation. Neither can exist without the other, for mercy without justice is not mercy, and justice without mercy would be cruel.

4. MODERN MAN AND THE TEMPTATION OF FALSE MERCY

Modern man, driven by a culture that rejects sacrifice and penance, has fallen into the trap of believing in a God who does not demand, who does not correct, and who only loves unconditionally. This vision, however, is far from divine reality. It is a “poisoned apple,” a seduction that offers temporary comfort but leads to eternal ruin.

Moral relativism, which denies the existence of absolute truths, has contributed to this false concept of mercy. Under the premise that “God is only love,” many justify behaviors that contradict divine law, believing that there will be no consequences. This false security is dangerous because it eliminates the need for repentance and conversion. As the prophet Ezekiel teaches: “If the righteous man turns from his righteousness and commits iniquity, he will die for it” (Ezekiel 18:26).

5. THE CONSEQUENCES OF DISTORTION: THE LOSS OF THE SENSE OF SIN

The distortion of mercy inevitably leads to the loss of the sense of sin. If God does not punish, if His mercy is automatic and requires no effort from the sinner, then sin loses its real weight. Man becomes numb in a false peace, trusting in a salvation that he believes is guaranteed without the need for amendment. This vision is not only false but deadly to souls, as it keeps them away from sincere repentance, the only path to redemption.

St. Gregory the Great, in his Moralia in Job, warns: “Whom the Lord loves, He corrects, and whom He receives as a son, He punishes” (Mor., III, 26). Divine correction is an act of love, and to deny it is to deny the very essence of the relationship between God and man. Only sincere repentance, motivated by the recognition of our faults and reverent fear of God’s justice, can open us to His mercy.

6. JUSTICE IN THE FINAL JUDGMENT: WHERE EVERYTHING IS REVEALED

The final judgment is the culminating act in which God’s justice will be fully revealed. At that moment, mercy and justice will find their perfect balance. God will judge each one according to his works: Those who have responded to mercy with repentance and works of charity will be welcomed into eternal glory, while those who have rejected divine justice will face the consequences of their actions.

Hell, which many today deny or consider symbolic, is a reality of divine justice. St. Alphonsus Maria de Liguori warned: “Hell is the punishment for those who despise the mercy of God during their lives” (The Practice of the Love of Jesus Christ). Denying this truth, under the excuse of unlimited mercy, is a betrayal of the truth and a grave danger to souls.

7. CONCLUSION: THE URGENCY OF TRUTH AND THE GRAVE ERROR OF FALSE MERCY

The error of presenting God as solely merciful, without justice, is not just a theological slip: it is a direct threat to the salvation of souls. It is a betrayal of truth, a denial of the deepest reality of God’s love, which corrects, purifies, and calls to conversion. Allowing this false mercy to spread is abandoning men to their perdition, turning a blind eye to the fall of countless souls who, deceived, believe that sin has no consequences, that repentance is unnecessary, and that eternal life is a promise without conditions.

False mercy is a mortal trap that, under the guise of love, hides the poison of complacency and lukewarmness. There is no greater act of charity than confronting this error with firmness and clarity. Those who remain silent about God’s justice not only fail in their duty but are complicit in the ruin of souls. By stripping the Gospel message of the cross, of sacrifice, and of the need for conversion, they are leading many into darkness, offering them temporary comfort at the cost of eternity.

It is our responsibility, as disciples of Christ, not only to proclaim God’s love but also His justice. For only in justice is true mercy found: the mercy that calls us to repentance, that demands we change, and that, in doing so, saves us. Teaching the full truth about God, with all His majesty of love and justice, is the greatest act of love we can offer. Any attempt to soften this truth is not charity, it is cowardice.

We cannot remain silent while we see so many souls lost in the false security of mercy without conditions. It is a sacred duty to oppose this error and restore the full teaching of the faith. The Church cannot and must not be complicit in this distortion. Those who truly love God and their brothers must be willing to defend divine justice, for only through it can mercy shine in all its splendor.

Time is running out. The world is sinking into deeper and deeper moral confusion, and only a brave and clear proclamation of the truth can rescue souls from perdition. Let it not be said of us that we were lukewarm, that we let the opportunity to save our brothers pass by out of fear of discomfort. The gravity of the error we face demands all our effort, our prayer, and our testimony. Only then can we be true instruments of divine grace, leading souls to the salvation that God offers but that can only be accepted in truth.

OMO

Bibliography:

• St. Thomas Aquinas, Summa Theologiae.

• St. Augustine, De civitate Dei.

• St. John Chrysostom, Homilies on the Gospel of Matthew.

• St. Gregory the Great, Moralia in Job.

• St. Alphonsus Maria de Liguori, The Practice of the Love of Jesus Christ.

THE ONLY CONSOLATION

"The end is near, the end is near. Some live longer, others less; but all of us, sooner or later, must die, and at the hour of death the only consolation we will experience will be having loved Jesus Christ and having suffered the hardships of life for his love."

Saint Alphonsus Maria de Liguori

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).

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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.