THE HOMERO FUNCTION: SCIENTIFIC AND PHILOSOPHICAL PROOF OF THE EXISTENCE OF GOD

“The existence of God is the most evident of all truths, for He is the principle of being itself.”

— Saint Thomas Aquinas, Summa Theologiae, I, q. 2, a. 3

INTRODUCTION: REASON AND FAITH IN THE SEARCH FOR GOD

Since time immemorial, man has sought the ultimate cause of all things. In this search, reason and faith have walked together, for truth is one, and God, being the source of all truth, manifests Himself both in the light of Revelation and in the order of nature.

Saint Thomas Aquinas, in his monumental work Summa Theologiae, presented the Five Ways to rationally demonstrate the existence of God. In continuity with this tradition, modern scientific advances provide a new testimony to the existence of the Creator: the HOMERO Function.

This concept, based on principles of thermodynamics, biology, and artificial intelligence, reveals how the harmony of the universe inevitably points to a First Cause, an Intelligent and Provident Designer, whom we call God. In this article, we will develop this argument from a Thomistic perspective, demonstrating how science, far from contradicting faith, confirms it.

1. WHAT IS THE HOMERO FUNCTION? A SCIENTIFIC AND PHILOSOPHICAL APPROACH

The HOMERO Function (Harmonic Order and Metaphysical Entropy Reduction Operator) is a theoretical model that describes how organized systems in the universe tend to resist entropy through highly complex structures, regulated and directed toward specific ends.

In philosophical and scientific terms, HOMERO posits that:

• Complexity in nature does not arise from absolute chaos but follows intrinsic patterns of order.

• This order is teleological (directed toward an end), which implies the existence of a regulating intelligence.

• Entropy is not an absolute obstacle to organization; under certain conditions, it appears to be counteracted by precise laws that allow for life and consciousness.

The existence of an organizing principle that structures matter and guides life toward intelligence and goodness is not random but rather responds to the necessity of an Unmoved Mover, who not only moves the universe but also directs it toward a transcendent end.

2. HOMERO AND THE FIFTH WAY OF SAINT THOMAS

Saint Thomas Aquinas, in his Fifth Way, demonstrates the existence of God based on the observable order in the universe:

“We see that some things, which lack knowledge, such as natural bodies, act for an end. And this is manifest because they always, or nearly always, act in the same way to obtain the best result. Hence, it is evident that they achieve their end not by chance but because they are directed by some being endowed with knowledge and intelligence, just as an arrow is directed by an archer.”

(Summa Theologiae, I, q. 2, a. 3)

The HOMERO Function confirms this argument with empirical evidence:

• Matter and energy in the cosmos do not follow a random movement but obey precise laws that have allowed the emergence of organized systems, from atomic structure to the rise of human consciousness.

• This finalistic direction is not the product of chance but of a Supreme Intelligence.

3. HOMERO AND THE SECOND LAW OF THERMODYNAMICS: AN ARGUMENT AGAINST MATERIALISM

One of the fundamental principles of physics is the Second Law of Thermodynamics, which states that in a closed system, entropy (disorder) always increases.

However, we observe in nature that life and intelligence have emerged in a universe that, according to this law, should tend toward absolute chaos.

How is this phenomenon possible?

The HOMERO Function provides the answer:

• The universe is not a closed system in metaphysical terms, but rather is subject to an ordering intelligence that allows life to flourish against entropy.

• This is the signature of a God who, as Saint Thomas affirms, is the Necessary Being, the Supreme Intelligence who sustains the cosmos in existence and guides it toward an end.

If materialism were true, life and consciousness could not have emerged, as there would be no ordering principle. But since life exists, and it does so with an irreducible complexity, it is necessary to postulate the existence of God as the First and Ultimate Cause.

4. HOMERO AND ARTIFICIAL INTELLIGENCE: CAN THE MIND ARISE FROM CHANCE?

Today, the development of artificial intelligence has led some to believe that human consciousness is merely an emergent product of computational processes.

However, HOMERO demonstrates that true intelligence requires not only data processing but also intentionality, purpose, and order, something that cannot arise from pure chance.

• Artificial intelligence does not generate real knowledge but depends on intelligent design by human programmers.

• Similarly, the universe could not have generated consciousness unless there were a Creative Mind that endowed matter with the capacity to think.

As Saint Thomas teaches:

“The rational soul cannot be produced except by creation, which is proper to God.”

(Summa Theologiae, I, q. 90, a. 2)

Thus, the existence of the human mind is irrefutable proof of the existence of God, for only He can bring into being a spiritual reality that transcends matter.

CONCLUSION: HOMERO AND THE CONFIRMATION OF FAITH IN REASON

The HOMERO Function offers a scientific and philosophical proof of the existence of God, demonstrating that the universe operates with an order that cannot be explained without an Intelligent Designer.

From biological complexity to human consciousness, everything points to the necessity of a Supreme Intelligence.

“Lord, You have made us for Yourself, and our hearts are restless until they rest in You.”

— Saint Augustine

OMO

BIBLIOGRAPHY

• Saint Thomas Aquinas, Summa Theologiae.

• Saint Augustine, Confessions.

• Aristotle, Metaphysics.

• Fr. Reginald Garrigou-Lagrange, O.P., God: His Existence and His Nature.

• Cardinal Louis Billot, S.J., De Deo Uno et Trino.

• Saint John Damascene, The Orthodox Faith.

PRAYER FOR THE FAMILY

 Lord God Almighty, we bless you and thank you for this family of ours. Give us the grace to live united in you and do not allow the evil one to divide us. We offer you the joys and sorrows of our lives, and we present to you our hopes for the future. God, source of all good, give our family its daily food, give us health and peace and teach us to forgive, guide our steps on the path of good. Lord, allow us to live happily in our home and may we all meet one day in the happiness of Paradise. Amen.

Holy Virgin of Guadalupe, save our country, preserve our faith and free us from bad shepherds. Amen.

THE SILENT CRY: A STORY OF PAIN AND HOPE

The early morning wrapped the hospital in a heavy silence as Clara arrived, feeling that each step pulled her deeper into an abyss of uncertainty. She had thought that making a decision would quiet the storm inside her, but with every heartbeat, her doubts only grew stronger.

Was she really going to do this?

The voices around her were deafening. Her boyfriend, indifferent, had told her, “Do whatever you think is best.” Her friends insisted it was her right. Her mother, in a stern tone, reminded her, “A child now will ruin your plans.” Everywhere she turned, the message was clear: “It’s nothing. It’s your body, your choice.”

Yet deep inside, another voice whispered otherwise. If it was really nothing, why did she feel that tight knot in her stomach?

She hugged herself, trying to stop the trembling that ran through her. The hospital corridor seemed to close in on her, and panic began to set in. What if what she was carrying was a real life?

She tried to dismiss the thought, repeating what others had told her: that it was just a cluster of cells, that there was no consciousness, that it didn’t matter. But then she remembered something she had read somewhere:

• The heart begins to beat around the third week of pregnancy.

• Brain activity can be detected by the sixth week.

• By the twelfth week, the fetus can respond to stimuli.

If a fetus could respond, how could it be “nothing”?

She pressed her forehead against the cold wall, searching for clarity. She couldn’t think straight. Every argument clashed against her fear, her shame, and the desperation of not knowing what to do.

“You’re not ready,” an inner voice told her. “This will ruin your life. You don’t have the resources or support. How will you raise a child when you can barely handle yourself?”

But another, softer voice whispered, “If inside you there is a beating heart, a functioning brain, a being with unique DNA… do you really have the right to decide its fate?”

She swallowed hard, feeling the weight on her chest. What if she was about to make an irreversible mistake?

Her fear began to change. It was no longer just fear of having the baby, but fear of what would happen if she didn’t.

A nurse approached with a clipboard in her hands.

— “Clara González. It’s your turn.”

She looked at her, frozen. Every part of her was screaming for her to stand up, to run, to protect the life inside her. But fear kept her glued to her seat.

Then, almost instinctively, her hands moved to her belly. And in that moment, an image from her childhood surfaced: the Virgin Mary, draped in her blue mantle, carrying the Savior in her womb.

If Mary had seen her pregnancy as an obstacle, if she had given in to fear… what would have become of us?

The thought struck her deeply. If the Son of God came into the world through a woman, how could she reject the gift that had been entrusted to her?

A shiver ran through her, and for the first time in a long time, she felt a comforting presence.

She was not alone. She had never been alone.

In a whisper, her lips formed the words her heart understood before her mind did:

“Mater Dei, ora pro nobis.”

The fear began to fade, replaced by a newfound strength she had never known.

She stood up, leaving behind the shadows of despair. She walked out of the hospital, and outside, the dawn painted the sky with golden hues, as if creation itself was celebrating her choice.

She had chosen life.

Though the future remained uncertain, she knew one thing for sure: she had embraced God’s plan.

And in that womb that had almost been denied, in that sacred place where God had placed an immortal soul, a new light continued to beat. A heartbeat that echoed eternal love, belonging not only to her but to the Creator who had conceived it from all eternity.

OMO

ORA PRO NOBIS

 

The Paradox of Racism

 Racism is, at first glance, a modern ideology. It is spoken of as a plague born in the Enlightenment and refined by 19th-century positivism. But its root is much older: it is the heresy of flesh without soul, of instinct without reason, of man turned into a beast who worships his own skin as an idol. It is, in the words of Saint Augustine, the pride of the City of Man that seeks to abolish the City of God (De Civitate Dei, XV, 1). And, like all heresies, it presents itself disguised as a great truth distorted into something grotesque.

THE ERROR: WHEN MAN SEES HIMSELF AS A BEAST

The Church has never denied differences between men. On the contrary: it has affirmed them

THE PARADOX OF RACISM

Racism is, at first glance, a modern ideology. It is spoken of as a plague born in the Enlightenment and refined by 19th-century positivism. But its root is much older: it is the heresy of flesh without soul, of instinct without reason, of man turned into a beast who worships his own skin as an idol. It is, in the words of Saint Augustine, the pride of the City of Man that seeks to abolish the City of God (De Civitate Dei, XV, 1). And, like all heresies, it presents itself disguised as a great truth distorted into something grotesque.

THE ERROR: WHEN MAN SEES HIMSELF AS A BEAST

The Church has never denied differences between men. On the contrary: it has affirmed them as a sign of the richness of Creation. Saint Thomas Aquinas, with the meticulousness of a celestial architect, explains that variety in nature is part of divine order and that the universe’s harmony does not lie in uniformity but in an ordered diversity (Summa Theologiae I, q. 47, a. 2). What racism does is take this diversity and pervert it, turning it into an absolute criterion, an idol to be worshiped at the expense of human dignity.

Racism is paganism in its most degenerate form. Saint John Chrysostom, in his commentary on the Epistle to the Ephesians, states that Christ’s work is to destroy the enmity between peoples (Homily on Ephesians, 5). There is neither Greek nor Jew, neither barbarian nor Scythian (Col 3:11), because what makes us human is not our blood but our immortal soul. Yet racism denies this: it reshapes the world according to the brutal logic of the tribe, of instinct, of blind biology. It is a return to the idolatrous paganism of old, except this time, the idol is one’s own race.

Saint Gregory the Great, in his letters to missionaries in England, demonstrates the Catholic response to this worldview. He does not command them to convert only pure-blooded Anglo-Saxons but rather all men who walk under God’s sun (Epistolae, XI, 4). The Church is not a nation, a race, or a culture: it is the assembly of those who seek the Truth.

HISTORY: HOW CHRISTENDOM LIVED WITHOUT RACISM

Elías de Tejada, with his relentless historical precision, dismantles the fallacy that racism is a natural phenomenon. He reminds us that in medieval Christendom, there was no modern racial obsession. In Visigothic Spain, a Goth and a Hispano-Roman could belong to the same nobility without anyone distinguishing them by blood. During the Reconquista, a converted Muslim could be noble and a soldier without being seen as foreign.

Saint Martin de Porres, son of a Spaniard and a black slave, did not see his mixed heritage as an obstacle to sanctity. More than that, in his humility and service, he made it clear that true nobility lies not in lineage but in virtue. The same can be said of Saint Peter Claver, who spent his life baptizing and serving enslaved Africans in America, reminding them that they were children of God, not human merchandise.

This was Christendom’s vision. The concept of Christendom is crucial here because it was not an egalitarian utopia without hierarchies but an order in which each people found their place, not based on skin color but on their participation in Tradition. Ethiopian black knights, Mongol soldiers in Orthodox Russia, and mixed-race saints of the New World—all were part of the same spiritual edifice, built not on the clay of biology but on the stone of faith.

THE MODERN HERESY: HOW RACISM WAS BORN FROM MATERIALISM

Modern racism is the offspring of two monsters: Enlightenment rationalism and materialist positivism. With the Enlightenment, the Christian notion of personhood was replaced by that of the “individual,” and with positivism, an attempt was made to reduce the individual to a series of biological determinants. Saint Augustine had already warned against this mindset when he condemned those who believed man’s fate was written in the stars (Confessions, VII, 6), and positivism, at its core, did nothing but replace astrology with genetics.

The French Revolution destroyed the traditional order of Christian nations and replaced it with a new myth: that of the homogeneous nation-state. It was in this context that modern nationalisms emerged, and with them, the idea that a people’s identity was not in their faith or culture but in their race. In the 19th century, this was combined with poorly digested Darwinism to produce the racist doctrines that inspired European colonialism, segregation laws in the United States, and, ultimately, the racial delirium of Nazism.

Saint Pius X saw clearly the dangers of this materialism, vehemently condemning any attempt to reduce society to purely biological criteria (Pascendi Dominici Gregis, 1907). The Church never accepted the modern obsession with classifying men like livestock because it always knew that human dignity comes from God, not from blood.

THE TRUTH: THE ONLY HIERARCHY THAT MATTERS

Against modern error, the Catholic position is clear: the only real hierarchy is that of virtue and grace. Not all men are equal in talents, intelligence, or strength, but all share the same eternal destiny. As Saint Thomas states, inequalities in this world only make sense if they are ordered toward the common good and salvation (Summa Theologiae I-II, q. 96, a. 4).

Saint Francis of Assisi embraced lepers without asking which nation they belonged to. Saint Thomas More defended the dignity of the common man against the tyranny of a king who saw himself above the law. Saint Joseph of Cupertino, with his simple mind but heart of fire, achieved a sanctity higher than that of many scholars. Because in Christianity, the only legitimate superiority is that of holiness.

Racism, then, is a contradiction. It is a philosophical error, a theological heresy, and a monumental stupidity. It is the irrational insistence on imprisoning the spirit within the confines of biology. But the spirit is free. And Catholic truth is clear: in eternal life, we will not be asked what color our skin was, but whether our soul was in a state of grace.

OMO

BIBLIOGRAPHY

• Saint Thomas Aquinas, Summa Theologiae.

• Saint Augustine, De Civitate Dei.

• Saint John Chrysostom, Homilies on Ephesians.

• Saint Gregory the Great, Epistolae.

• Saint Augustine, Confessions.

• Saint Pius X, Pascendi Dominici Gregis.

• Elías de Tejada, Racismo.

THE EMPEROR WHO DID NOT BELIEVE IN PROGRESS

 

Marcus Aurelius opened his eyes and looked around. He was not in Rome, nor on the Danube frontier, nor on the battlefields against the Germans. He found himself in a world where the dignity of stone had been replaced by the gleaming emptiness of glass and metal. A world where walls were not built to uphold civilization, but to reflect its distorted image.

At that moment, his gaze fell upon an object that seemed familiar: a book. More than that, it was his own book. His Meditations, written with no intention of being published, were now in the hands of a modern man, who flipped through the pages with the indifference of a wine taster inspecting a bottle that had not been corked yesterday.

“Interesting,” the man said with a smile that barely concealed his condescension. “But it’s a bit… outdated.”

“In what sense?” asked the emperor calmly.

“Well, all this insistence on discipline, self-control, gratitude… Those are obsolete values. Today, we know that everyone must express themselves freely, without restrictions or external impositions.”

Marcus Aurelius nodded slowly, like someone listening to a barbarian explain why burning a city is better than governing it.

“So you have discovered that freedom consists in doing whatever one wishes?”

“Of course,” the man replied with self-assurance. “It’s the foundation of our time.”

“And have you also discovered that justice consists in obeying whoever shouts the loudest?”

The man frowned.

“That’s not what I meant…”

“Then what exactly have you discovered?”

“That happiness cannot depend on artificial restrictions. That the rules of the past do not have to govern us today. That each generation must reinvent itself.”

The emperor took a moment to consider this statement. He looked around and observed the crowd passing through the streets, hurried and distracted, unable to see beyond their own reflections in the screens they carried in their hands.

“You have changed many things,” he finally said, “but you have discovered nothing new. My ancestors believed that virtue was passed down from generation to generation, like a fire that is tended and kindled. You, on the other hand, believe that each generation must light its own fire and throw everything that came before it into the flames.”

“Progress requires breaking with the past.”

“Then you have turned history into a constant cycle of starting over, never learning. You have replaced the wisdom of the elders with the opinions of the crowd, reason with emotion, virtue with desire.”

The man crossed his arms.

“We don’t need lessons from the past.”

Marcus Aurelius smiled with a faint melancholy.

“That is exactly what the barbarians said before Rome fell.”

THE CATHOLIC CROSS

Carrying the Christian cross means dying to one's own desires and suffering persecution for the sake of faith to the point of losing one's life if necessary in order to follow Christ by obeying the great mission of going and making disciples of all nations. (See: Matthew 28:16-20).