SWEET MARY, RETURN YOUR EYES

Most Glorious Virgin Mary, Mother of God and our Mother, turn your eyes in mercy upon us, miserable sinners; We are afflicted by the many evils that surround us in this life, but we especially feel that our hearts break within us as we hear the dreadful insults and blasphemies uttered against you, O Immaculate Virgin. Oh, how these impious sayings offend the infinite Majesty of God and His only begotten Son, Jesus Christ! How they provoke their indignation and give us reason to fear the terrible effects of their revenge! If only the sacrifice of our lives would serve to put an end to such outrages and blasphemies; If so, how joyfully should we do it, because we desire, O Most Holy Mother, to love and honor you with all our hearts, since this is the will of God.

 And just because we love you, we will do everything in our power to make you honored and loved by all men. Meanwhile, you, our merciful Mother, the supreme consoler of the afflicted, accept this our act of reparation that we offer you for us and for all our families, as well as for all those who blaspheme you impiously, without knowing what they say. You obtain for them from the Almighty God the grace of conversion, and thus you make your goodness, your power and your great mercy more manifest and more glorious. May they join us in proclaiming you blessed among women, the Immaculate Virgin and the most compassionate Mother of God.

THE SIN OF IMPURITY IS A MORTAL SIN AND IF YOU DO NOT REPENT AND DIE, IT WILL TAKE YOU TO HELL

MORTAL SIN OF IMPURITY

(By action)

1.- Adultery

2.- Fornication

3.- Masturbation

4.- Pornography

5.- Sexual perversions (homosexuality, pedophilia, sadism, etc.)

6.- Incest

7.- Sacrilegious lust

8.- Rape, kidnapping and rape

9.- Lascivious glances

10.- Immoral conversations

11.- Use of provocative fashions

12.- Use of microabortive methods and/or ARTIFICIAL birth control methods.

MORTAL SIN OF IMPURITY

(Internal)

1.-Delayed complacency or voluntary delight in the imagination of an impure sin.

2.-Rejoicing in sins of impurity already committed; regretting not having profited from sinning.

3.-Ineffective desires or voluntary desires to carry out an impure act.

4.-Effective desires are voluntary decisions to carry out an impure action even if for whatever reason it is not carried out.

"Note that this crime (impurity) is the one that drags the greatest number of souls to Hell.

Saint Remigius assures us that the majority of the damned are so because of this sin. Father Señeri, following Saint Bernard (T. 4, Serm. 21), and Saint Isidore (L. 2, sent., c. 39) are of the same opinion. Saint Thomas says that this sin is very pleasing to the devil, because he who falls into this dunghill of Hell remains stuck there and can hardly get up.

This vice takes away even the light, and the sinner becomes so blind that he almost forgets God, says Saint Lawrence Justinian. (De lib. vit., Os., v, 4.) He does not know God, he no longer obeys God or reason; he only obeys the voice of the senses, which drags him to act like a brute."

Like every mortal sin, the sin of impurity removes the Sanctifying Grace of the soul and puts it in danger of being damned, unless it repents (contrition and purpose of amendment) and accuses its sins to the Confessor or makes a perfect act of contrition FOR THE LOVE OF GOD with the intention of confessing as soon as possible and not sinning again. In order to receive Communion, Sacramental Confession is necessary, because otherwise a very serious sacrilege is committed and whoever does so "eats and drinks his own damnation," as the Apostle Saint Paul teaches.

BISHOP FULTON J. SHEEN DIXIT

 Dostoevsky wrote that in a future day men would say there is no crime, there is no sin, there is no guilt, there is only hunger; then men will come crying and fawning at our feet saying to us, "Give us bread." Nothing will matter except the economic. 

A spirit of license makes a man refuse to commit himself to any standards. The right time is the way he sets his watch. The yardstick has the number of inches that he wills it to have. Liberty becomes license and unbounded license leads to unbounded tyranny. When society reaches this stage, and there is no standard of right and wrong outside of the individual himself, then the individual is defenseless against the onslaughts of cruder and more violent men who proclaim their own subjective sense of values. Once my idea of morality is just as good as your idea of morality, then the morality that is going to prevail is the morality that is stronger.

Archbishop Fulton J. Sheen

Silent Shepherds: The time has come to defend and teach the true doctrine. Sooner or later, God will hold you accountable

 

THE FALSE ARGUMENT THAT IT'S HER BODY

 

Let's imagine a man owns a private plane and invites you (regardless of your gender) to fly with him. The plane is in the air, and while flying, the man claims his right to private property and, alleging that the plane is his, forces you to jump out. Obviously, you die, but the man defends himself by saying, "It's my plane, I had the right to ask you to get out."

 This is similar to when a woman says she owns her body and therefore has the right to dispose of, through murder, the child she is carrying.

That is, evidently, a crime, since what is in the mother's womb is not part of the mother's body but is a distinct human being, with its own DNA, from conception to death. 

Many governments consider themselves "progressive and developed" for allowing the murder of defenseless human beings. These governments and rulers should be reminded that they too will die someday. If they do not repent of their crimes, God will hold them accountable for all the innocent blood spilled as a result of selfishness and greed for money (since abortion is a big global business that makes millions by sacrificing those poor, defenseless human lives for hundreds of thousands). No one would want to be in their shoes on the day that divine justice demands an accounting of their actions.

Obviously, being pro-life does not mean that we should only limit ourselves to saying that this crime is wrong. Being pro-life means seeking help for mothers who cannot support their children, helping the poor and destitute, having compassion for the weakest and most vulnerable, and so many other things. However, none of this can be done if we do not defend life from conception to death. 

 Fr. Tomás Agustín Beroch (adaptation).

Note: Currently, this defense is more urgent in Mexico because the left-wing government intends to authorize this crime up to nine months of gestation!

THREE KINDS OF CATHOLICS, WHICH ONE ARE YOU?

“There are baptized Catholics (not properly Christian Catholics, but Christianized), who, although they are Catholics according to their baptismal certificate, live a life that is not at all Christian. They are the dry branches on the tree of the Church.*

There are Sunday Catholics, who are only Catholics on Sundays when they go to Mass, but the rest of the week they cease to be, and hardly anyone notices. They are the sickly shoots.

Thank God, there is a third group: the everyday Catholics, who not only go to church on Sundays, but are so every day of the week, and (know their faith) and try to always do God's will, pray for a while every morning and go to confession frequently. They are the ones who go to bed at night with this thought: Lord, have I lived today as I should? Are you pleased with me?"

Bishop Tihamér Tóth. Christ the King

____________

*Many of them do not know their faith, nor do they even know the doctrine and morals of the Church.

Saint John Bosco dixit

 

To keep in mind

 

NECESSARY MEDITATION

 

The first thing we can obtain by meditating on the cross and virtues of our Savior is a profound repentance for our sins, which caused His Passion and Death, a great desire to make amends for the offenses we have committed against Him, and a continuous effort to achieve the conversion of sinners.

The second thing we must do when meditating on the passion and cross of the Redeemer is to confidently ask for forgiveness for all our faults, convinced that He suffered atrocious torments to obtain our pardon. Remembering them, we should feel a true hatred and disgust towards our wickedness and a great love towards the One who suffered so much to save us.

The third thing must be to strive with all our will to remove from our heart and suppress in our life the unjust inclinations that lead us to sin.

The fourth thing we propose is to imitate the admirable virtues of Jesus, who, as St. Peter says, "suffered for us, leaving us an example that we should follow in His footsteps" (1 Peter 2:21).

— Fr. Lorenzo Scupoli, Spiritual Combat

SAINT ALPHONSUS LIGORIO DIXIT

 

SAINT CHARLES BORROMEO - BISHOP

The 2nd son of Count Giberto Borromeo and Margherita de’ Medici, sister of Pope Pius IV, Charles received the tonsure at age 12 and his doctorate in Civil and Canon Law at 21. Called to Rome by his uncle Pope Pius IV in 1560, he was made the administrator of the Papal States, Cardinal-Deacon, and Papal legate. At 22, though still only a Deacon, he was appointed Administrator of the Archdiocese of Milan. At the Pope’s command, the suspended Ecumenical Council of Trent was reassembled and, with Charles as the “‘very soul of the Council”, enacted specific clarifications of doctrine and Church reform. Charles, who had meanwhile been ordained priest, was now consecrated Archbishop of Milan but was detained in Rome for a while to revise the Roman Catechism, Missal and Breviary, as well as to reform Church music and the Roman Curia in accordance with the Council’s decrees.

In Milan, he instituted the greatest simplicity and economy, sold his valuable furniture and three-armed galleys, limited his food to one meal a day—just bread, water and some dried figs—and his sleep to four hours. 

Born at Rocca d’Arona, near Lago Maggiore on 2 October 1538, Charles Borromeo died on 3 November 1584 at Milan aged 46. Canonized by Pope Paul V on 1 November 1610, he is venerated as the patron of catechists and is invoked against pestilence.

Reflection: “He who desires to make any progress in the service of God must begin every day of his life with new ardor, must keep himself in the presence of God as much as possible, and must have no other view or end in all his actions but the divine honor” (St Charles Borromeo).

MODESTY

 A woman's modest attire is a mirror of her inner grace, a quiet elegance that speaks volumes about her respect and dignity. Her clothing serves as a shield, safeguarding her privacy and symbolizing her values and self-worth. Modesty is her adornment, a silent proclamation of a woman who shines without needing to flaunt.

The Importance of Praying for the Dead

The tradition of praying for the dead dates back to the earliest days of the Church. Judas Maccabeus made offerings for the dead, showing that it is a “holy and pious thought” to pray for those who have passed away (2 Macc 12:46). This practice continues today as the Church teaches the importance of interceding for the dead (CCC 1478).

The souls in purgatory rely on our prayers and sacrifices. No prayer is ever wasted; even if prayers are offered for those already in heaven, the graces benefit other souls. By performing acts of charity and prayer, we engage in one of the greatest acts of mercy.

Recite this prayer often for loved ones and all those who have passed:

"Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace."

Gaining Indulgences for the Holy Souls

Indulgences can be applied to the souls in purgatory to alleviate their suffering and hasten their entry into heaven (CCC 1032). The Church offers both plenary and partial indulgences. The conditions for gaining a plenary indulgence include:

• Being in a state of grace

• Receiving sacramental confession

• Receiving Holy Communion

• Praying for the Pope’s intentions

• Having complete detachment from all sin

View Indulgence Manual

Offering Masses & Sacrifices

The most powerful aid we can give to the souls in purgatory is the Holy Sacrifice of the Mass (CCC 1032). Offering Masses for the dead unites their purification to Christ’s redemptive work.

Gregorian Masses: A series of 30 consecutive Masses offered for a deceased person is especially powerful in assisting souls in Purgatory.

Additionally, small daily sacrifices can be offered for the souls in purgatory, easing their suffering and bringing them closer to heaven.

Prayers & Devotions for the Holy Souls

One of the most common and powerful prayers is the Eternal Rest prayer:

"Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace."

The Powerful St. Gertrude Prayer: Tradition holds that this prayer can release 1,000 souls from purgatory each time it is prayed.

"Eternal Father, I offer Thee the Most Precious Blood of Thy Divine Son, Jesus, in union with the Masses said throughout the world today, for all the holy souls in purgatory, for sinners everywhere, for sinners in the universal Church, those in my own home, and within my family. Amen."

Devotions like the Rosary, and the Stations of the Cross, offered for the holy souls, bring them immense comfort and hasten their journey toward heaven.

All Souls' Day (November 2) is dedicated to praying for the dead, and Catholics are encouraged to visit cemeteries, pray for the dead, and gain indulgences for the souls in purgatory during the first eight days of November.

• Read Me or Rue It

• How To Avoid Purgatory

THE HIDDEN SEDUCTION OF HALLOWEEN

Introduction

Modernity has transformed Halloween into an apparently harmless celebration, yet its roots and symbols conceal a reality that Christians should not ignore. Beneath a mask of fun lies a spiritual danger far beyond costumes and decorations. Figures such as Father Gabriele Amorth, Monsignor Fulton J. Sheen, Father Reginald Garrigou-Lagrange, and Saint Padre Pio warn that Halloween represents a temptation toward the occult and a mockery of the Christian understanding of death. This article aims to shed light on Halloween’s hidden truth and, with the support of these authors, invites us to remember the true purpose of the feasts of All Saints and All Souls.

1. Origin and Distortion of Halloween: A Tradition That Has Lost Its Purpose

Halloween and Its Occultist Roots

Father Gabriele Amorth warned that Halloween opens doors to evil. “Anything that involves invoking the dead or connecting with the dark spiritual world is nothing less than a doorway for evil to enter” (Amorth, 1999). Halloween traces back to Samhain, a Celtic celebration seeking communion with the dead and related to witchcraft and occult practices, which directly contradict Christian faith. Father Reginald Garrigou-Lagrange explains that “there can be no compromise between the truth of God and practices that are, in essence, pagan or occult” (Garrigou-Lagrange, 1949). At its core, Halloween is a syncretic blend of the profane and the sacred, threatening the integrity of our faith.

The Commercialization of a Spiritually Dangerous Celebration

Monsignor Fulton J. Sheen describes how modern culture has managed to trivialize even evil itself. “Modern society strips sacred things of their meaning and gives evil an innocent appearance” (Sheen, 1943). In Halloween, the forces of evil become mere entertainment. Saint Padre Pio warned, “The devil is real, and his greatest triumph is to make us believe he does not exist” (Pietrelcina, 1975). Halloween trivializes Satan, making the spiritual reality of evil seem harmless.

2. The Normalization of Evil: Why Halloween Is Dangerous

Halloween and the Trivialization of the Demonic

Father Gabriele Amorth reminds us that the enemy disguises himself as fun and entertainment, and Halloween provides fertile ground for his deceptions. “Evil doesn’t come with warnings but as entertainment; Halloween is a clear expression of this” (Amorth, 1999). By disguising the demonic as festive, Halloween confuses and weakens our perception of evil. Monsignor Fulton J. Sheen warned about this, too: “Modern society robs sacred things of their true meaning, making them objects of ridicule and commercialization” (Sheen, 1943). Trivializing evil does not diminish its power; instead, it camouflages its influence. Saint Padre Pio reminds us that although evil may seem harmless, every practice that deviates from God is a victory for the enemy. “Souls lose their way when they forget the sacred and immerse themselves in the profane” (Pietrelcina, 1975).

Halloween and the Loss of the Sacred Meaning of Death

Father Reginald Garrigou-Lagrange teaches that death is a doorway to eternal life in Christ and that losing its sacred meaning endangers the soul. “Death is a step toward eternal life, and anything that trivializes this mystery offends the dignity of the Christian soul” (Garrigou-Lagrange, 1949). Halloween transforms death into a grotesque spectacle, reducing it to entertainment and stripping it of its spiritual meaning. Father Gabriele Amorth warns that “to turn death into a spectacle is a mockery of the plan of salvation; the devil rejoices when man ridicules what is eternal” (Amorth, 1999).

3. The Spiritual Dangers of the Occult and Satanism Associated with Halloween

Halloween as a Door to the Occult

With its mix of costumes, fear, and mystical elements, Halloween opens the door to occult practices. Father Gabriele Amorth noted that many seemingly “innocent” activities can lead to curiosity about the occult. “The devil uses the seemingly harmless to attract; just as the serpent deceived Eve with sweet words, so does evil present itself at this festival” (Amorth, 1999). Saint Padre Pio also warned the faithful about the danger of any practice that could open the soul to evil. For Padre Pio, “the enemy needs no large opening, only a small door” (Pietrelcina, 1975).

The New Year’s Eve of Witchcraft

Monsignor Fulton J. Sheen taught that dark and pagan cultural traditions threaten the spirit. “When darkness is celebrated as if it were good, a path toward the self-destruction of morality opens” (Sheen, 1943). Father Gabriele Amorth pointed out that Halloween is not a simple celebration but a highly significant date for Satanists, who celebrate their “new year” that night. “Modern Halloween is not a simple festival; it is the eve of those who seek to celebrate evil” (Amorth, 1999).

4. Consequences for the Christian Faith: A Spiritual Degradation

Halloween and the Loss of Christian Identity

Father Reginald Garrigou-Lagrange notes that participating in pagan and anti-Christian traditions can erode one’s spiritual identity. “The soul that plays with shadows soon forgets the light; Halloween is the modern world’s attempt to strip the Christian of his identity” (Garrigou-Lagrange, 1949). Monsignor Fulton J. Sheen reminds us, “We become what we celebrate; when we celebrate evil, it becomes part of us” (Sheen, 1943).

Rescuing the Christian Meaning of the Feast

Father Gabriele Amorth insists that Christians must return to the true celebration of All Saints and All Souls, focusing on prayer and communion with God. “Christ is the victor over death, not one who turns it into a spectacle” (Amorth, 1999). Saint Padre Pio was firm in his teaching on the purity of faith. “Live always in the light of Christ, and you will see that darkness will never find a place in your soul” (Pietrelcina, 1975).

Conclusion

Ultimately, rejecting Halloween is about restoring our Christian identity and preserving the purity of our faith. Halloween is not a “harmless” holiday. As Father Gabriele Amorth warned, Halloween “opens doors, invites evil, and seduces the soul with the mystery of darkness, disguising as innocence what is, in truth, a spiritual danger” (Amorth, 1999). Monsignor Fulton J. Sheen saw Halloween as a symbol of spiritual emptiness: “When evil becomes an object of ridicule, its power does not diminish; rather, it becomes camouflaged” (Sheen, 1943). Father Reginald Garrigou-Lagrange explained, “The soul that familiarizes itself with darkness soon forgets the light; Halloween is a symptom of a society that flirts with nothingness” (Garrigou-Lagrange, 1949). Saint Padre Pio warned, “The devil is real, and his greatest triumph is to make us believe he does not exist” (Pietrelcina, 1975).

The true Christian celebration of All Saints and All Souls affirms our faith in Christ’s victory over death. It is a time to remember that we are called to live in the light and reject any flirtation with darkness. “Christ is the Light of the world” (Jn 8:12), and our lives should reflect that light without compromise. May our hearts lean toward the light and a celebration worthy of the saints who precede us. As Saint Padre Pio said, “Live always in the light of Christ, and you will see that darkness will never find a place in your soul” (Pietrelcina, 1975).

Bibliography

• Amorth, G. (1999). Memoirs of an Exorcist: My Fight Against Satan. Madrid: Editorial LibrosLibres.

• Garrigou-Lagrange, R. (1949). Predestination. Buenos Aires: Editorial Guadalupe.

• Sheen, F. J. (1943). Peace of Soul. Madrid: Editorial Rialp.

• Pietrelcina, P. (1975). Epistolary I. Rome: Edizioni Padre Pio da Pietrelcina.

DECAY

 

UNCONSCIOUS

 

BE CAREFUL! BE VERY CAREFUL!

 

THE STRENGTH OF A PURE HEART: A PATH TO TRUE FREEDOM

 

INTRODUCTION: THE PURITY OF HEART AND ITS SPIRITUAL GREATNESS

The purity of heart is a profoundly significant spiritual virtue that, although often associated with chastity, goes far beyond physical desires. While chastity is an important expression of bodily purity, purity of heart, as Jesus taught in the Sermon on the Mount, encompasses the entire inner life of a person, their mind, intentions, and their relationship with God and others. “Blessed are the pure in heart, for they shall see God” (Mt 5:8). This promise from Christ is one of the most direct and powerful regarding the value of this virtue: inner purity, the cleansing of the soul, allows us to see God.

When we speak of purity of heart, we refer to an inner disposition, to the integrity of a person who directs all their thoughts, desires, and actions toward God, without anything dividing them. A pure heart is a heart that seeks God with a sincere intention, without selfishness, hypocrisy, or deceit. The saints have taught throughout the centuries that purity of heart is essential not only for personal holiness but also for finding true happiness and freedom in this life.

THE DIFFERENCE BETWEEN PURITY OF HEART AND CHASTITY

Purity of heart, in this sense, is much broader than chastity. While chastity regulates the proper use of sexuality, purity of heart encompasses all areas of life. It is a total commitment of the soul to God, a heart that is not led astray by the world’s distractions or selfish interests. This inner purity is reflected in sincerity, transparency, and coherence between what one thinks, feels, and does.

The saints, especially those who guided young people like Saint John Bosco, knew that this purity was the foundation of an authentic Christian life. For Saint John Bosco, a young person with a pure heart was a young person who lived with joy, who found strength in purity to resist the world’s temptations. He taught that purity of heart was not a burden but a source of joy and inner freedom because a pure heart is freed from the chains of sin and the tensions of a divided life.

OBSTACLES TO A STRONG HEART: THE CULTURE OF SELFISHNESS

On the other hand, Saint Bernard of Clairvaux emphasized that the greatest obstacle to purity of heart is selfishness, that is, the egoism that clouds one’s vision and divides the heart. For him, a pure soul is one that seeks God in everything and detaches itself from disordered desires. Saint Bernard saw purity of heart as a requirement for seeing God in all things and for living in constant communion with Him.

In today’s world, purity of heart seems like an increasingly difficult virtue to achieve, especially for young people, bombarded by constant distractions, materialism, and a culture that promotes individualism. The heart of young people is often divided between the concerns of this world and the deep desire for true peace and joy, which can only be found in God. Saint Teresa of Avila taught that a heart distracted by worldly things loses sight of its ultimate goal, which is union with God.

THE MEANS TO ACHIEVE A PURE AND STRONG HEART

The saints have taught that purity of heart is achieved through a life of prayer, penance, and sacraments. Saint Francis de Sales, in his Introduction to the Devout Life, insists that daily prayer purifies the soul and elevates it to greater intimacy with God. Frequent confession and participation in the Eucharist are concrete means that cleanse the heart from the stains of sin and renew it in grace.

Moreover, spiritual reading and meditation on the lives of the saints help young people keep their hearts free from worldly attachments, allowing them to direct their gaze toward eternity. Saint Teresa of Avila affirmed that through deep and constant prayer, the soul is gradually purified and led to a more intimate union with God.

THE FRUIT OF PURITY: THE VISION OF GOD AND INNER PEACE

The greatest fruit of a pure heart is the vision of God, not only in eternity but also in this life. Those with a pure heart can perceive God’s hand in everything, finding meaning and purpose in every circumstance, and living with a peace that the world cannot offer. This peace is not the absence of problems but the certainty that, no matter what happens, the soul is firmly rooted in God.

For young people, a pure heart is the path to true happiness. In a world that offers so many illusions of success and pleasure, purity of heart is the key to true fulfillment. A young person with a pure heart knows what they want, lives with purpose, and is not deceived by the false promises of an ever-changing world. As Saint John Bosco taught, the true strength of a pure heart is found in God and the joy of living in His presence.

INSPIRING QUOTES FOR YOUNG PEOPLE

• Saint John Bosco: “A pure heart is a heart full of joy. True happiness is found in a pure life and in friendship with God.”

• Saint Bernard of Clairvaux: “A clean heart is the reflection of a soul that does not seek itself but lives only for God. The pure soul is the one that seeks to see the hand of its Creator in everything.”

• Saint Francis de Sales: “The heart that is with God is like a clean mirror that reflects His divine light. Let us purify our hearts to be worthy of such light.”

CONCLUSION: PURITY OF HEART AS A DIGNIFIED AND HOPEFUL BATTLE

Purity of heart is not an unattainable state reserved for a few; it is the fruit of a constant struggle, a path that involves daily effort, falls, and getting up again and again. In the life of every young person, purity of heart is forged not only through the practice of virtue but also in the process of learning to distance oneself from evil, avoid the occasions of sin, and, most importantly, to frequently turn to confession to receive forgiveness and the grace that renews and strengthens us.

This path is not without difficulties or temptations. Saint John Bosco, who dedicated his life to guiding young people, understood that we are all prone to fall, but he also taught that the key is not to be discouraged. The struggle for purity of heart is a noble battle, one that is worth fighting because, in that struggle, true freedom is forged—a freedom that allows us to live with joy and inner peace.

A pure heart is not reached suddenly, nor is it a goal reserved for those who have never sinned. On the contrary, it is the result of a constant battle in which each confession, each effort to distance oneself from evil, and each small victory over temptation strengthens the soul. As soldiers in this spiritual war, young people are called to defend their hearts as if they were a fortress, protecting them from the invasions of sin and distractions that lead them away from God.

The path to a pure heart requires discipline but is also filled with hope. Falling and getting back up is part of the Christian life. Confession is not just a remedy for the fallen but a path of transformation that purifies us and brings us closer to God. With each fall, there is a new opportunity to rise stronger and more determined to fight for that purity that ultimately allows us to “see God” not only in eternity but in our daily lives.

In this battle, prayer is our fortress, and God’s grace is our shield. The sacraments, especially the Eucharist and confession, are our most powerful weapons to fight against the temptations that stain the heart. By persevering in this fight, young people will discover that true freedom does not lie in following the impulses of the moment but in living a coherent life centered on the love of God and the sincere pursuit of good.

A pure heart is a strong heart, a heart that does not fear challenges because it is anchored in eternity. Young people who strive to live in purity are not only defending their dignity but are building a life with purpose, oriented towards what truly matters. This battle is worth it because it is the only war that leads to true happiness: to live in the light of God, free from the weight of sin, and full of the peace that only He can give.

Purity of heart is not a distant ideal. It is an achievable goal through daily struggle, through the effort to practice virtue, through sincere repentance, and through commitment to a life centered on the love of God. Every young person is called to this struggle, to this challenge of building a strong and clean heart that reflects the beauty and light of God. And with each battle won, they will come closer to that divine vision that Jesus promised to the pure in heart.

BIBLIOGRAPHY

1. Saint Augustine. Confessions. Various publishers.

2. Saint Francis de Sales. Introduction to the Devout Life. Madrid: Biblioteca de Autores Cristianos (BAC), 2008.

3. Saint Bernard of Clairvaux. On Loving God. Madrid: Edibesa, 2005.

4. Saint Teresa of Avila. The Way of Perfection. Madrid: Biblioteca de Autores Cristianos (BAC), 2011.

5. Saint John Bosco. Letters. CCS, 2010.

        6.     Biblia de Jerusalén.

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!