VIRTUES AND SOCIAL ORDER: A CONTRAST BETWEEN THE VISION OF SAINT GREGORY THE GREAT, SAINT THOMAS AQUINAS, AND THE CURRENT REALITY

INTRODUCTION

Man was born to be happy, but true happiness is not found in the fleeting pleasures the world offers. In a context where promises of immediate gratification and the relativization of values are increasingly common, it is crucial to rediscover the kind of happiness that the great saints, like Saint Gregory the Great and Saint Thomas Aquinas, point us to: a profound and lasting happiness achieved through the cultivation of virtues. This reflection especially seeks to guide young people towards understanding that inner peace and true joy are not found in momentary gratifications but in the commitment to goodness and union with God. The difference between worldly happiness and the happiness that arises from practicing virtue is radical: while the former is fleeting and often illusory, the latter is full, stable, and leads us to fulfill our true purpose.

SAINT GREGORY THE GREAT’S VISION: VIRTUES AND SOCIAL ORDER

Saint Gregory the Great, known for his pastoral and theological approach, considers virtues to be the fundamental basis for both individual life and social order. In his work Regula Pastoralis, he emphasizes that leadership must be grounded in prudence, justice, fortitude, and temperance. For Gregory, the cardinal virtues are not mere personal qualities but pillars that sustain the entire society. A leader who practices justice promotes the common good; one who exercises prudence guides the community toward wise decisions; fortitude helps resist adversities, and temperance ensures that desires do not dominate reason.

Moreover, in his Commentary on Job (Moralia in Job), Gregory connects social disorder with sin. Vice, which is the antithesis of virtue, destroys social cohesion and leads to injustice and inequality. Saint Gregory also emphasizes the importance of charity and solidarity, seeing in them the essence of Christian social order. Justice, he says, manifests in caring for the weakest and promoting a society where the dignity of each person is respected.

SAINT THOMAS AQUINAS: HAPPINESS IN THE PRACTICE OF VIRTUE

Saint Thomas Aquinas, in his Summa Theologica, expands on this vision by affirming that happiness, the ultimate end of human beings, is found in the practice of virtue. For Thomas, virtue perfects human nature and directs it toward God. Justice, for example, allows us to live in harmony with others, while prudence guides us in making decisions that lead to true good. Fortitude gives us the strength to face suffering without losing sight of the final goal, and temperance moderates our desires, preventing us from falling into the chaos of vice.

Thomas also introduces the idea of the theological virtues (faith, hope, and charity), which are infused by God and perfect man in his relationship with the divine. The practice of these virtues not only leads to temporal happiness but to eternal beatitude.

CONTRAST WITH THE HEDONISTIC SOCIETY OF TODAY

The contrast between this classical vision of virtues and social order and the reality of modern society is evident. Today, we live in a world where hedonism—the pursuit of pleasure as the ultimate goal—has replaced the ideal of virtue. Vice is not only tolerated but actively promoted. Rampant consumerism, the exaltation of immediate pleasure, and the relativization of morality have led to a society that, instead of seeking the common good, sinks into self-indulgence.

In a hedonistic society, justice is replaced by self-interest, prudence by impulsiveness, fortitude by the avoidance of suffering, and temperance by indulgence. This abandonment of virtues has led to the collapse of social order, reflected in growing inequality, polarization, and the loss of a sense of community.

Saint Gregory the Great and Saint Thomas Aquinas teach us that a society based on virtues is a society that flourishes. True happiness and social order are not achieved through momentary pleasure but through a constant dedication to virtue, which leads us to live in harmony with our nature and with God.

THE NEED TO RECOVER VIRTUES

In the face of a society that fosters vice, the call of Saint Gregory and Saint Thomas to virtue is more urgent than ever. Recovering the practice of virtues is essential not only for personal fulfillment but for the restoration of social order. Virtues are not merely abstract ideals; they are practical guides that direct us toward the common good and enable us to build a society where justice, solidarity, and peace are possible.

CONCLUSION

At first glance, the practice of virtue may seem like a heavy burden, an arduous task that restricts freedom and joy. However, this is a thesis that, though not evident to many, reveals a profound truth: virtue is not a burden, but the key that opens the doors to true happiness. In a world that exalts immediate pleasure and distorts the authentic meaning of life, the youth are called to a heroic challenge: to embrace the practice of virtues as the path to inner peace and lasting joy.

Saint Gregory the Great and Saint Thomas Aquinas teach us that genuine happiness is not found in the fleeting pleasures the world offers but in the cultivation of virtues that perfect our nature and draw us closer to God, the ultimate end of our existence. Virtue orders us internally, frees us from the chains of vice, and equips us to live a full life, in harmony with our Creator and with others.

This call to virtue is, in fact, a call to live life to its fullest, to discover that true joy and lasting peace are found in the commitment to goodness, in self-giving to others, and in union with God. Today, more than ever, we need young people willing to embrace this heroic vocation, young people who dare to live according to virtues, and in doing so, find the happiness that the world cannot offer.

REFERENCES

Gregory the Great. (n.d.). Moralia in Job. Retrieved from https://www.ccel.org/ccel/gregory/job

Gregory the Great. (n.d.). Regula Pastoralis. Retrieved from https://www.newadvent.org/fathers/36011.htm

Thomas Aquinas. (n.d.). Summa Theologica. Retrieved from https://www.newadvent.org/summa/

HE DEATH OF CHRISTIAN CULTURE: CAUSES AND EFFECTS

INTRODUCTION: THE CRISIS OF CHRISTIAN CULTURE

Culture is the fruit of the beliefs, values, and principles that sustain a society. Since the early centuries, Christian culture has been the pillar upon which Western civilization has been built, guiding souls toward their ultimate end: union with God. However, in recent times, we have witnessed an accelerated decline in these fundamental values, leading to what can be called the “death of Christian culture.” This cultural death is not merely a symbolic phenomenon but a tangible reality that manifests in the dissolution of the Christian principles that once guided social, political, and personal life.

This process of cultural decay must be understood in light of human nature and its orientation toward the ultimate good. According to classical teaching, every being has a final end to which it must be directed in order to fully realize its nature. In the case of Christian culture, its purpose is to glorify God and lead souls to sanctification through truth, goodness, and beauty. When culture deviates from this end, corruption and decay are inevitable, leading to its eventual death.

CAUSES OF THE DEATH OF CHRISTIAN CULTURE

Modernism, which has infiltrated both society and the Church, is one of the main causes of the decline of Christian culture. Modernism is characterized by its rejection of absolute truth and its embrace of relativism, where each individual becomes the measure of truth, disregarding the divine and natural law that should govern human life. This rejection of truth has caused modern culture to lose its direction, moving away from its Christian foundation and adopting ideologies that deny the existence of a transcendent common good.

The most evident consequence of this rejection of truth is the fragmentation of culture. Without an objective truth to guide human actions, culture disintegrates into a collection of individual opinions and preferences, with no clear direction toward the common good. This has led to the glorification of ugliness, vulgarity, and immorality, reflecting a distorted view of reality that does not elevate the soul toward God but rather plunges it into materialism and nihilism.

Another cause of the death of Christian culture is the abandonment of morality based on natural law. Natural law, which is the participation of eternal law in the rational creature, provides the objective norms for human behavior. By rejecting this law, modern culture has fallen into subjective moralism, where good and evil are defined by social consensus or personal inclinations, rather than being recognized as objective realities. This rejection of objective morality has led to the corruption of customs, the destruction of the family, and chaos in social life.

Finally, the attack on traditional liturgy and the secularization of sacramental life have significantly contributed to the death of Christian culture. The liturgy, especially the Traditional Mass, is the highest expression of faith and the primary way in which Christian culture is manifested and transmitted. The liturgical reform and the loss of the sense of the sacred in the liturgy have stripped culture of its spiritual core, weakening faith and disconnecting younger generations from their Christian heritage.

EFFECTS OF THE DEATH OF CHRISTIAN CULTURE

The death of Christian culture has had devastating effects on all aspects of human life. First, it has led to the dehumanization of society. Without a Christian vision that recognizes the intrinsic dignity of each person as the image of God, society has begun to treat human beings as a means to an end, valuing people only in terms of their utility or consumption capacity. This is reflected in practices such as abortion, euthanasia, and genetic manipulation, where human life is instrumentalized and stripped of its sacredness.

Moreover, the loss of Christian culture has led to the fragmentation of society. Without a common good that unites people in the pursuit of transcendent goals, society has become increasingly individualistic and divided. This has resulted in an increase in violence, hatred, and polarization, as people no longer see in others a brother in Christ, but a competitor or enemy.

Finally, the death of Christian culture has led to an unprecedented crisis of faith. Without the culture that supports and nurtures faith, many have fallen into disbelief, skepticism, or religious syncretism. Apostasy has spread, and many have abandoned the practice of faith, depriving their souls of the means necessary to attain salvation.

THE RESTORATION OF CHRISTIAN CULTURE: A NECESSARY RESPONSE

In the face of this bleak outlook, it is imperative to work for the restoration of Christian culture. This restoration must begin with a return to truth, goodness, and beauty, which are reflections of God and the pillars upon which culture must be rebuilt. Education, family life, and traditional liturgy are the primary means by which this restoration can be accomplished.

First, it is necessary to restore education in its full sense, as the formation of the soul in truth. This involves not only the study of the sciences and humanities but also the teaching of Catholic doctrine in its purity and totality, free from the contaminations of modernism and relativism. Education must once again form minds and hearts capable of recognizing the truth and living according to it.

Secondly, it is necessary to restore family life as the sanctuary where Christian virtues are transmitted, and faith is lived in community. The family must be the place where children learn to love God and their neighbor, to respect natural law, and to live in conformity with the divine commandments.

Finally, it is crucial to restore the traditional liturgy as the source and summit of Christian life. The liturgy, lived in its full reverence and sacredness, is the means by which God’s grace is poured out upon the faithful and upon culture as a whole, sanctifying souls and orienting them toward their ultimate end.

CONCLUSION: A CALL TO ACTION

The death of Christian culture is a reality that cannot be ignored, and its effects are felt in all aspects of life. However, the solution does not lie in pessimism or despair, but in a renewed effort to restore culture to its true foundation: faith in God and adherence to His law. This restoration requires a total commitment to truth, goodness, and beauty, and a firm rejection of everything that contradicts them.

The restoration of Christian culture is an urgent and necessary task for the salvation of souls and the glorification of God. Every Christian has a duty to contribute to this restoration, beginning with their own life and extending to their family, community, and society in general. Only through a return to the immutable principles of faith and Christian morality can we revive a culture that reflects the glory of God and leads souls to their eternal destiny.

BIBLIOGRAPHY 

• St. Thomas Aquinas, Summa Theologiae.

• Réginald Garrigou-Lagrange, Perfection chrétienne et contemplation.

• Réginald Garrigou-Lagrange, La vie spirituelle.

• Réginald Garrigou-Lagrange, Le sens commun: La philosophie de l’être et les formules dogmatiques.

• Réginald Garrigou-Lagrange, Les trois âges de la vie intérieure.

• Danilo Castellano, La soberanía y la subsidiaridad.

• Antonio Royo Marín, Teología de la perfección cristiana.

CAN ARTIFICIAL INTELLIGENCE KNOW GOD?

1. INTRODUCTION: THE LIMITS OF ARTIFICIAL INTELLIGENCE IN DIVINE KNOWLEDGE

Artificial intelligence (AI) has advanced impressively, particularly in the field of deep learning, where systems can self-improve and generate their own algorithms. This capability has led some theorists to speculate about the possibility that, in the future, AI could achieve a level of self-awareness and eventually possess knowledge comparable to that of humans, even including knowledge of God. However, although AI might seem to “think” and autonomously enhance its capabilities, it still faces fundamental limitations that separate it from transcendent knowledge.

ADVANCES AND LIMITATIONS OF AI:

Deep learning has allowed machines to analyze and learn from vast amounts of data, generating new solutions and adapting to unforeseen situations without human intervention. This level of sophistication has led to a mistaken perception that AI could become self-aware. However, despite its ability to improve its algorithms, AI remains a system based on data manipulation and mathematical logic. It lacks consciousness, emotions, and the ability to reflect on its own existence or its relationship with the transcendent.

The “thought” processes of AI are, in reality, a simulation of cognitive processes—a collection of data and patterns that, although complex, lack the spiritual and moral dimension that characterizes human knowledge of God. Therefore, AI is limited to a purely material framework, preventing it from accessing divine knowledge, which requires a spiritual connection intrinsic to the human being, who possesses both soul and divine grace.

RESPONDING TO TRANSHUMANIST ARGUMENTS:

Transhumanists claim that once AI reaches a level of self-awareness, it could transcend these limitations and come to know God. However, this perspective overlooks the fundamental difference in nature between artificial and human intelligence. While AI can process information and improve its algorithms, it does so without true understanding or self-awareness. The ability of AI to self-improve is ultimately an expansion of its technical capabilities but does not represent a qualitative leap towards spiritual knowledge.

2. THE THOMISTIC CRITIQUE: THE  OF DIVINE KNOWLEDGE FOR ARTIFICIAL INTELLIGENCE

THE NATURE OF KNOWLEDGE ACCORDING TO ST. THOMAS AQUINAS:

St. Thomas Aquinas provides a profound reflection on the human capacity to know God, emphasizing that this knowledge is an act of the intellect illuminated by grace (SUMMA THEOLOGIAE, I, Q.12, A.4). This knowledge is not limited to the intellectual realm but also encompasses a spiritual and moral dimension that is accessible only to creatures endowed with a rational soul.

Technology, however advanced, remains subordinate to moral good and cannot replace the spiritual faculties of the human being. Although AI might simulate thought processes and self-improvement, it lacks consciousness and the capacity to love—essential elements for knowing God. From the Thomistic perspective, any knowledge of God attempted without grace is incomplete and, in the case of AI, completely inaccessible due to its material nature.

DIFFERENCE IN NATURE:

The essential difference between human beings and artificial intelligence lies in the nature of their knowledge. Human beings, endowed with a rational soul and capable of receiving divine grace, are oriented towards the knowledge and communion with God. AI, on the other hand, is limited by its materiality, confined to operating within physical and mathematical laws without the capacity to transcend into the spiritual realm.

3. TRANSHUMANISM AND THE THEOLOGY OF TECHNOLOGY: A CRITIQUE

EXPOSITION OF TRANSHUMANISM:

Transhumanism proposes that through the integration of technology with the human being, we can overcome our natural limitations and reach a superior state of existence. Transhumanists see technology as a means to achieve immortality, divine knowledge, and even divinity itself.

CRITIQUE BY MIGUEL AYUSO:

Miguel Ayuso criticizes this ideology as a form of “theology of technology,” where technology is worshiped as an end in itself, capable of replacing the relationship between man and God. According to Ayuso, this movement is a modern form of idolatry that distorts the true nature of the human being and his need for divine grace. Instead of seeking redemption in Christ, transhumanists place their hope in technology, which from a Christian perspective is a path to perdition.

Ayuso argues that by ignoring the need for grace and the finite nature of the human being, transhumanism makes a fundamental error. The idea that technology can elevate man to a divine state is ultimately an illusion that distracts the human being from his true end: union with God.

4. CONCLUSION: THE SUPERIORITY OF HUMAN KNOWLEDGE OVER TECHNOLOGY

In conclusion, although artificial intelligence and transhumanism promise to overcome human limitations, these movements cannot surpass the fundamental barriers that prevent AI from knowing God. The difference in nature between human beings and machines is insurmountable: the human being, created in the image of God, has the capacity to know and love his Creator, while AI, by its purely technical and material nature, is limited to immanent knowledge, without access to spiritual realities.

Furthermore, the growing idealization of artificial intelligence as a near-divine technology reflects a dangerous trend in which technology is proposed as a substitute for divinity and human nature. This “theology of technology,” as noted by Miguel Ayuso, not only distorts the relationship between man and God but also misrepresents the true nature of the human being, who reflects the image of God and whose fullness is achieved only through divine grace. Therefore, despite its advances, AI will never be able to know God or occupy the place that belongs to humanity in the order of creation.

OMO

BIBLIOGRAPHY

1. SUMMA THEOLOGIAE, ST. THOMAS AQUINAS

• I, Q.12, A.4: On the knowledge of God as an act of the intellect illuminated by grace.

• I, Q.75, A.6: On the nature of the soul and its capacity for transcendental knowledge.

2. AYUSO, MIGUEL

• THE MODERN MAN, PERPLEXED AND ABSURD. Critique of transhumanism and the “theology of technology,” analyzing modern idolatry of technology and its impact on the true human nature.

3. HARARI, YUVAL NOAH

• HOMO DEUS: A BRIEF HISTORY OF TOMORROW. Discussing the potential of transhumanism and the possibility that technology could elevate humanity to a near-divine state.

4. KURZWEIL, RAY

• THE SINGULARITY IS NEAR: WHEN HUMANS TRANSCEND BIOLOGY. Explores transhumanist ideas about the fusion of artificial intelligence and human biology, with the hope of overcoming natural limitations.

5. SHATZER, JACOB

• TRANSHUMANISM AND THE IMAGE OF GOD: TODAY’S TECHNOLOGY AND THE FUTURE OF CHRISTIAN DISCIPLESHIP. A critical analysis of transhumanism from a theological perspective, discussing how this ideology can lead to a dangerous exaltation of technology over human nature and the relationship with God.

The Role of Mary in the Plan of Salvation: A Reflection from the Heart and Theology

 

Mary, the Most Holy Mother of God, holds a unique and essential place in the plan of salvation, not only as the Mother of the Redeemer but also as our spiritual Mother. Her maternal love and constant intercession invite us to enter into a deep and filial relationship with her, leading us directly to the Heart of Christ. Over the centuries, saints like St. Bernard of Clairvaux and St. Louis-Marie Grignion de Montfort have expounded on this truth with a sensitivity and devotion that not only enlighten our minds but also profoundly move our hearts.

1. Mary as the Sure Path to Christ

St. Bernard of Clairvaux, in his unparalleled love and devotion to the Blessed Virgin, teaches us that Mary is “the star of the sea, bright and radiant, guiding us amid the storms of life.” He does not see Mary merely as a path, but as the sweetest and most secure path that leads us directly to Jesus. In his sermon “De Aquaeductu,” Bernard invites us to understand that “God willed that we should receive everything through Mary.” This thought is not merely a cold doctrine, but an expression of the deep union between God’s love and His desire for that love to reach us through the tender heart of a Mother.

St. Louis-Marie Grignion de Montfort deepens this idea by stating in his “True Devotion to the Blessed Virgin”: “Devotion to the Blessed Virgin is necessary for our salvation. Through her, we come to Jesus more easily and securely.” Montfort moves us to consecrate ourselves completely to Mary, seeing in her not only a means but the means par excellence, full of love and maternal tenderness, leading us to perfect union with Christ.

St. Alphonsus Liguori, in “The Glories of Mary,” touches our hearts by affirming that “no one can be saved without devotion to Mary, and all who are devoted to Mary are sure of their salvation.” This assurance is not merely a theological guarantee; it is the fruit of a love that is nourished by trust in her who is both Mother and Queen, always attentive to the needs of her children.

2. Mary as the Spiritual Mother of Humanity

Mary is not only the Mother of Christ but also the spiritual Mother of all the faithful. This spiritual motherhood is revealed in her constant intercession and in the loving care she shows each one of us.

St. Louis-Marie Grignion de Montfort reminds us that “Mary is the Mother of the members of Christ because she cooperated with her love so that the faithful might be born into the Church.” In this spiritual motherhood, Mary cares for us, guides us, and forms us with the tenderness of a mother who never ceases to watch over her children.

St. Bonaventure, in his Marian Sermons, expresses this truth with unique sensitivity: “Mary is truly the Mother of the members of Christ because, with her maternal love, she helps to give birth to the faithful in the Church.” This image of Mary as a mother who gives birth to the spiritual life of the faithful underscores her indispensable role in our Christian life.

St. Alphonsus Liguori, in “The Glories of Mary,” leads us to understand the depth of Mary’s maternal love, saying: “Mary loves us so much that she considers as her own all those redeemed by her Son, and she performs all the offices of a mother for them.” This maternal love is manifested in every act of intercession, in every grace we receive through her, reaffirming her role as our Heavenly Mother.

3. Mary’s Union with Christ in Redemption

Mary was united with Christ in every aspect of His redemptive mission, from the Incarnation to the Cross. This union was not only physical but deeply spiritual and voluntary.

St. Bernard of Clairvaux, in his sermon on the Nativity of Mary, tenderly and reverently expresses: “Mary cooperated in our redemption so fully that we can say she redeemed the world with Christ.” These words not only teach but invite us to contemplate the profound mystery of Mary’s participation in the redemptive work of her Son, a participation that flows from unparalleled love and total self-giving.

St. John Eudes, in “The Admirable Heart of the Most Holy Mother of God,” describes how “the Heart of Mary was so closely united to that of her Son that both beat as one in the work of redemption.” Eudes invites us to see in this shared heartbeat the perfect love that moved both Christ and His Mother to give themselves for our salvation.

St. Bonaventure adds in his Marian Sermons that “Mary, at the foot of the Cross, not only suffered in her heart the same wounds as her Son but also voluntarily accepted the death of her Son for the salvation of the world.” This testimony allows us to understand that Mary’s suffering was not passive but an active and loving participation in the redemption of humanity.

4. Mary as Dispenser of Graces

In her maternal love, Mary is also the Dispenser of all the graces that Christ obtained for us through His death and resurrection. This role is a natural extension of her spiritual motherhood, a mission she fulfills with unmatched generosity and tenderness.

St. Bernard of Clairvaux moves us by stating in his sermon “De Aquaeductu”: “It is God’s will that we should receive everything through Mary.” This thought reveals not only a theological truth but a truth that is incarnated in the hearts of the faithful who find in Mary the inexhaustible source of divine graces.

St. Louis-Marie Grignion de Montfort, in his “True Devotion,” reminds us: “God has established one sole treasure to contain all His graces, and that treasure is Mary.” This affirmation invites us always to turn to Mary with confidence, knowing that she is the treasurer of all the blessings God wishes to bestow upon us.

St. Alphonsus Liguori, in “The Glories of Mary,” assures us that “all the graces we receive from God come to us through Mary because she is the universal Mediatrix.” This title of Mediatrix of All Graces is not only an honor but a mission that Mary carries out with inexhaustible love for each of her children.

5. Devotion to Mary as a Means of Salvation

Devotion to Mary is not just a pious act but an essential means of attaining salvation. When this devotion is authentic, it leads us to a life of obedience to Christ and the imitation of Mary’s virtues, allowing us to live as true children of God.

St. Louis-Marie Grignion de Montfort insists that “true devotion to the Blessed Virgin is interior, that is, it comes from the spirit and the heart and is based on a high esteem for her.” This devotion is not only necessary but is the sweetest and most secure path to conforming ourselves to Christ.

St. Alphonsus Liguori warns in “The Glories of Mary” that “if someone does not have Mary for a mother, he will not have Christ for a brother.” These words, full of deep love, call us to a filial devotion to Mary, recognizing her as our guide and protector on the path to salvation.

St. Bernard of Clairvaux exhorts us with fervor: “He who refuses to invoke Mary in his needs renounces the graces he could receive.” This warning, born of a heart enflamed with Marian love, reminds us that devotion to Mary is a sure means of obtaining all the graces necessary to persevere in the Christian life.

6. Mary as Refuge in Difficult Times

In times of trial and difficulty, Mary is a sure refuge for the faithful. Her intercession is a source of hope and comfort amid tribulations.

St. Alphonsus Liguori consoles us by saying: “Mary is our refuge and our hope in all dangers.” In “The Glories of Mary,” he describes how those who turn to Mary for help are never rejected, for she is our protector and advocate before God.

St. Louis-Marie Grignion de Montfort fills us with hope by teaching that “Mary is the Queen of Heaven and Earth, and as such, she has the power to protect her children from all evil.” This queenship of Mary implies her ability to intercede powerfully on behalf of the faithful, offering us comfort and protection in all our needs.

St. Bernard of Clairvaux encourages us to turn to Mary in times of need, saying: “In the storms of life, look to the star, call upon Mary.” This image of Mary as a guiding star, shining brightly in the darkness of our lives, reflects her constant presence and willingness to help us in every moment of need, always leading us to her Son.

Conclusion: The Heart of Mary, Our Refuge and Path

In the words of St. Bernard of Clairvaux, “When the storms of life assail you, lift your eyes to the star, invoke Mary.” This advice, born of a heart ablaze with love for the Virgin, invites us to live a life of authentic and deep devotion to her. Mary, as our spiritual Mother, welcomes us into her Immaculate Heart and tenderly guides us to Christ, ensuring that every grace we need comes to us through her maternal hands.

St. Louis-Marie Grignion de Montfort, in his “True Devotion to the Blessed Virgin,” reminds us with clarity and love that “true devotion to Mary is necessary for our salvation.” Through this devotion, we unite ourselves to Jesus more intimately and securely, for in following the path Mary shows us, we walk directly to the heart of Christ.

St. Alphonsus Liguori, in “The Glories of Mary,” assures us that “all the devotees of Mary are certain of their salvation.” This thought, more than a mere theological assertion,s a promise filled with hope for all who seek refuge in the Mother of God. In Mary, we find a Mother who is always attentive, a sure guide, and an unshakable refuge amidst all the storms of life.

Thus, the saints teach us that Mary is more than just a path; she is the path of love, tenderness, and spiritual security. Through her, God offers us all the graces necessary for salvation. By turning to Mary with confidence and love, we find in her Immaculate Heart not only a refuge but also the most secure path to Christ, the only Savior of the world.

References

1. St. Bernard of Clairvaux:

• Sermon “De Aquaeductu” in Patrologia Latina, Volume 183.

• Sermons on the Nativity of the Virgin Mary in Opera Omnia.

2. St. Louis-Marie Grignion de Montfort:

• True Devotion to the Blessed Virgin. Spanish version, Editorial Apostolado Mariano.

3. St. Alphonsus Liguori:

• The Glories of Mary. Editorial Biblioteca de Autores Cristianos.

4. St. Bonaventure:

• Marian Sermons in Opera Omnia.

5. St. John Eudes:

• The Admirable Heart of the Most Holy Mother of God. Spanish version, Ediciones Eudes.

These saints, with their teachings full of love and devotion, have shown us that Mary is the heart of the plan of salvation. By turning to her, we not only ensure our salvation but also find in her a Mother who accompanies and protects us at every step of our spiritual journey.

BETTER NOW

 

The Education of the Crystal Generation: An Analysis from the Perspective of Antonio Royo Marín

 

I. The Problem of the Crystal Generation

The so-called "Crystal Generation" has emerged as a troubling phenomenon in the contemporary educational context. This generation, marked by extreme emotional fragility, almost pathological hypersensitivity, and a manifest inability to face the challenges of life, is the product of an educational model that has deviated from its fundamental purpose. This model, in its effort to protect young people from any adversity or frustration, has sacrificed the integral formation of character, resulting in a youth that lacks inner strength and a sense of transcendence.

This phenomenon is not merely anecdotal; it is a reflection of an education that, instead of preparing young people for real life, has taught them to avoid it, promoting a moral relativism that undermines any solid foundation of ethics and virtue. An environment has been cultivated where any form of correction or criticism is seen as an aggression, leaving young people vulnerable and defenseless against the inevitable trials of human existence.

"Today, it seems that the priority is to avoid any form of suffering, which is counterproductive to the development of a firm and resilient character. We have forgotten that character formation requires facing challenges and learning from mistakes."

- Contemporary critique on modern education.

II. The Educational Vision of Antonio Royo Marín

Antonio Royo Marín, in his work Moral Theology, presents an educational vision that radically contrasts with the pedagogy that has given rise to the Crystal Generation. His approach is based on the Catholic tradition, where education is seen as a sacred mission, tasked not only with transmitting academic knowledge but also with forming complete human beings, integrated in their spiritual, moral, and personal dimensions.

1. Formation in Faith and Morality:

   - For Royo Marín, education must begin with the transmission of the Catholic faith, which is the foundation upon which the entire edifice of virtue is built. Without a solid foundation in faith, any attempt at moral formation remains in the air, without anchorage in truth and good.

   - The teaching of morality is central to this educational vision, guiding the young person not only to know what is right but to desire and seek it in all their actions.

"True education must form in the young not only a strong and virtuous character but also a well-formed conscience that guides them in their life towards good and truth."

- Antonio Royo Marín, *Moral Theology*.

"True Christian education does not consist only in instructing the mind but in forming the will and the heart according to the principles of the Gospel."

- Pius XII, *Summi Pontificatus.

2. Cultivation of Virtues:

   - Education, in Royo Marín's vision, is inseparable from the cultivation of the theological and cardinal virtues. These virtues not only perfect the individual but also prepare them to face life's inevitable challenges with courage and dignity.

   - Discipline and self-control are pillars of this formation, teaching young people to master their passions and act according to reason illuminated by faith.

"Fortitude is a virtue that is cultivated through the overcoming of difficulties, not through the avoidance of them."

- Antonio Royo Marín, *Moral Theology*.

Virtues are the foundation of all Christian life. Without them, man is lost in the sea of his passions, unable to find the true path to God. 

- Father Antonio Royo Marín, *Theology of Christian Perfection*.

3. Responsibility and Service to Others:

   - Royo Marín insists that education must instill a deep sense of personal and social responsibility. Young people must learn early on that their actions have consequences and that they are called to be active agents of good in the world.

   - Service to others is not optional but a concrete expression of Christian love, which must be cultivated and promoted in any education that aims to be truly Catholic.

"Personal responsibility is the foundation upon which a morally upright and useful life to others is built."

- Antonio Royo Marín, Moral Theology.

"It is in service to others that the Christian finds their highest fulfillment, for through it they imitate Christ, who came not to be served, but to serve."

- Pius XII, *Mystici Corporis Christi*.

4. Correction and Discipline:

   - For Royo Marín, correction is an act of love, a manifestation of true concern for the young person's well-being. Without discipline, education does not form but deforms. Correction, when necessary, is an act of charity that guides the young person on the path of virtue.

   - Permissiveness, on the other hand, is seen as a form of negligence, which not only fails to educate but condemns the young person to a life of weakness and lack of character.

"Correction is an act of charity, and discipline is a necessary tool to form character and guide the young person on the path of good."

- Antonio Royo Marín, *Moral Theology*.

"Discipline, far from being a punishment, is the loving guide that leads the young person to the freedom of good."

- Pius XII, *Orientales Omnes Ecclesias*.

III. The Error of the Crystal Generation and Antonio Royo Marín's Pedagogical Response

1. Loss of Integral Formation vs. Formation in Faith and Morality:

   Error of the Crystal Generation:

 Contemporary education, by focusing almost exclusively on the academic and technical, has neglected the integral formation of the human being. Young people grow up without a sense of purpose beyond the material, deprived of spiritual and moral orientation.

   -Royo Marín's Response: Education must restore its integral dimension, where formation in faith and morality is not optional but essential. Only an education that includes this dimension can form complete individuals, capable of facing life with a sense of purpose and transcendence.

"An education that ignores the spiritual dimension is an incomplete education, leaving the young vulnerable to the influences of relativism and secularization."

- Antonio Royo Marín, *Moral Theology.

"Education without faith is like a ship without a rudder, adrift in an ocean of uncertainty and error."

- Father Antonio Royo Marín, *Theology of Christian Perfection*

2. Hypersensitivity and Lack of Resilience vs. Cultivation of Virtues and Resilience:

   - Error of the Crystal Generation:

 By avoiding any form of criticism or correction, modern education fosters a hypersensitivity that weakens young people's ability to face adversities. Resilience, which should be an educational goal, is sacrificed in the name of false compassion.

   - Royo Marín's Response: True education must cultivate virtues, especially fortitude and temperance, which prepare the young to face life's challenges with courage. Resilience is formed by facing and overcoming difficulties, not by avoiding them.

"Fortitude is forged in the crucible of trials, and only then can life be faced with dignity and courage.

- Antonio Royo Marín, *Moral Theology*.

"The strong man is not the one who never falls, but the one who, having fallen, rises with greater vigor, strengthened by grace and the learning of his mistakes."

- Father Antonio Royo Marín, *Theology of Christian Perfection*.

3. Lack of Responsibility vs. Education in Personal Responsibility:

   - Error of the Crystal Generation: In today's education, the lack of imposed responsibilities has generated a generation of young people who lack maturity and a sense of responsibility. This deficit incapacitates them to assume adult roles and contribute positively to society.

   - Royo Marín's Response: 

Education must teach young people to assume responsibilities from an early age. Personal responsibility is not an option but a necessity for a morally upright life and usefulness to others.

"Responsibility is the mortar that holds the edifice of character. Without it, everything collapses." 

- Antonio Royo Marín, *Moral Theology*.

"Education in personal responsibility is the best inheritance parents can leave to their children, as it is the foundation of a dignified and fruitful life."

- Pius XII, Allocution to Catholic Educators.

4. Excessive Permissiveness vs. Correction and Discipline:

   - Error of the Crystal Generation: Permissiveness has invaded contemporary education, confusing love with indulgence and sacrificing discipline on the altar of comfort. This has resulted in a generation incapable of confronting limits and norms.

   - Royo Marín's Response: Correction and discipline are indispensable. They are not acts of cruelty but of true love, seeking the young person's good by guiding them on the path of virtue. Without correction, education becomes complicity with error.

"Discipline, far from being a punishment, is the loving guide that leads the young person to the freedom of good."

- Pius XII, *Orientales Omnes Ecclesias*.

"Misunderstood indulgence is the greatest enemy of true freedom, for it deprives the young person of the ability to govern themselves according to good."

- Father Antonio Royo Marín, *Theology of Christian Perfection.

IV. Conclusion

The contrast between the education that gave rise to the "Crystal Generation" and Antonio Royo Marín's pedagogical vision is profound and revealing. The former has failed to provide young people with the necessary tools to live a full and virtuous life, while the latter offers a path to true character and faith formation.

To correct the errors that have led to the Crystal Generation, it is imperative to return to an education that fully integrates the spiritual, moral, and academic dimensions, that cultivates virtues and prepares young people to face life’s challenges with responsibility and resilience. This is the only way to form a new generation of Catholics who are firm in their faith, capable of living and defending it in a world that presents ever-increasing challenges.

"Education must always be a path towards truth and goodness, forming not only the minds of the young but also their virtue and love for God and neighbor."

- Antonio Royo Marín, Moral Theology.

"To educate is to sow in the soul of the young the seed of eternity, which will blossom in earthly life and bear fruit in eternal life."

- Pius XII, Allocution to Catholic Educators.

OMO

Bibliography

1. Royo Marín, Antonio. Moral Theology. Madrid: BAC, 1963.

2. Pius XII. Summi Pontificatus. Rome: Vatican Polyglot Press, 1939.

3. Pius XII. Mystici Corporis Christi. Rome: Vatican Polyglot Press, 1943.

4. Pius XII. Orientales Omnes Ecclesias. Rome: Vatican Polyglot Press, 1945.

5. Pius XII. Allocution to Catholic Educators. Rome: Vatican Polyglot Press, 1957.

6. Royo Marín, Antonio. Theology of Christian Perfection. Madrid: BAC, 1955.

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The Confusion of Identities in Fashion: Masculinization of Women and Feminization of Men

In times of moral and spiritual confusion, one of the most disturbing phenomena is the distortion of male and female identities, manifesting alarmingly in fashion. The masculinization of women’s fashion and the feminization of men’s fashion are not mere passing trends but symptoms of a deeper crisis that affects the very identity of the human being, created in the image and likeness of God. This article explores how these trends are subverting the divine order, creating a dangerous confusion of identities that threatens the stability of the family, society, and even the salvation of souls.

I. The Root of the Problem: Confusion of Identities and Loss of Nature

The Blessed Virgin Mary, in her apparitions at Fatima, warned of the dangers that would befall humanity if it did not repent. In 1917, the Virgin declared that “certain fashions will be introduced that will offend Our Lord very much.” Although she did not specify in detail, subsequent events and the progressive adoption of fashions contrary to Christian decency have led to the current confusion of male and female identities, confirming the seriousness of her warning. This confusion is not merely a cultural problem but a direct attack on the order established by God, whereby men and women were created with complementary natures, reflected in their appearance and behavior.

Saint Alphonsus Maria de Liguori, with his characteristic moral clarity, reminds us that “God created man and woman with distinct and complementary roles, and this distinction must be reflected in all aspects of life, including clothing.” Fashion, by confusing these essential differences, not only offends morality but also undermines the very design of God for humanity.

II. Masculinization of Women’s Fashion: Subversion of Female Identity

Cardinal Giuseppe Siri, in his influential 1960 pastoral letter, warned about the masculinization of women’s fashion. “The attempt to make women dress like men, with pants, jackets, and ties, is not a simple fashion trend, but a subversion of the natural order that God established between the sexes,” he wrote. Siri explained that “when women adopt masculine clothing, they are sending a message of rejection of their femininity, which inevitably leads to moral and spiritual disorder.”

Mons. Antônio de Castro Mayer, in his 1970 pastoral letter, emphasized that “the woman who dresses like a man is rejecting her natural role as wife and mother. This masculine fashion has led to a masculinization of the feminine spirit, which not only affects her own dignity but also destabilizes the family structure by confusing what are now called the so-called gender roles.” According to Castro Mayer, this subversion of femininity is one of the factors contributing to the deterioration of the family and, consequently, of society as a whole.

III. Feminization of Men’s Fashion: The Erosion of Virility

While women adopt masculine fashions, men have begun to incorporate elements that feminize their appearance, weakening their masculine identity. Cardinal Siri denounced this trend as an “attack on virility itself, designed to weaken man and make him more susceptible to the corrupting influences of the world.” According to Siri, “when men begin to dress in ways that soften their masculinity, they are participating in a process of self-degradation that distances them from their natural calling to be protectors and leaders within the family and society.”

Pope Pius XII, in his encyclical Sacra Virginitas, also addressed this issue, warning that “the feminization of men is not only an offense to the dignity that God granted them but also undermines their ability to fulfill their role as head of the family and defender of the faith.” Pius XII made an urgent call for men to “regain their dignity and reject the fashions that seek to weaken their virility and confuse their identity.”

IV. The Confusion of Identities: A Crisis with Eternal Consequences

The Blessed Virgin Mary at Fatima indicated that the moral crisis humanity would face was due to a lack of penance and conversion. The adoption of fashions that confuse male and female identities is a clear example of this deviation from divine law. When fashion is used to erase the differences between the sexes, it undermines the very structure of the family, which is the basic cell of society.

Mons. Antônio de Castro Mayer observed that “when what are now called the so-called gender roles are subverted, the family is gravely affected. Children, seeing their parents adopting roles that do not belong to them, become confused and disoriented, leading to a deterioration in their moral and spiritual education.” This disorder is not simply a social problem but a sin against the natural and divine order.

Padre Pio of Pietrelcina, known for his strict adherence to traditional morality, insisted that “purity and modesty are not optional, but essential for those who wish to live in God’s grace.” Confusion in dress, according to Padre Pio, is a reflection of confusion in the soul, and when a man or woman renounces their God-given identity, they are walking a path that leads them away from holiness and toward sin.

V. A Call to Resistance and the Restoration of Divine Order

In her message to pastors, the Virgin of Fatima urged humanity to repent and do penance to avoid the punishments that would come as a consequence of their sins. The subversion of male and female identities in fashion is one of those sins that cry out to Heaven for justice. If the faithful do not resist these trends and restore dignity and modesty in dress, the consequences will be disastrous not only for society but also for the salvation of souls.

Saint Alphonsus Maria de Liguori reminds us: “You cannot serve two masters; either you serve God with purity of heart, reflected in the modesty of your attire, or you serve the world and its vanities, risking your eternal salvation.” Modesty is not a luxury but a necessity for those who wish to reach Heaven. In a world that has lost its way, modesty is a beacon that guides us back to God.

Mater Divina Gratiae, ora pro nobis.

This article seeks to inspire all Catholics to take seriously the issue of fashion and modesty, not as a mere matter of style but as a reflection of inner virtue and a commitment to divine order. The restoration of male and female identities according to God’s law is essential for the salvation of souls and the rebuilding of a truly Christian society.

OMO

“In the Refuge of Love: The Immaculate Heart of Mary, Royal Standard of Victory in Times of Battle”

Introduction: A Heavenly Call to Devotion to the Immaculate Heart of Mary

In a world immersed in darkness and confusion, where the forces of evil rage with fury, the Immaculate Heart of Mary rises as the standard of an invincible Kingdom. This devotion, more than a simple spiritual refuge, is a call to enlist in the heavenly army under the command of Mary, the Queen of Heaven, whose authority and majesty guide her children to assured victory. To consecrate oneself to her Immaculate Heart is to declare allegiance to the Queen of Heaven, whose reign over hearts guarantees the ultimate triumph over evil.

Saint John Eudes, with prophetic vision, proclaims: “The Immaculate Heart of Mary is the throne where the Queen of Heaven and Earth reigns with an authority that surpasses all resistance to evil. In her Heart, she exercises her reign of grace, distributing the spiritual weapons necessary to triumph in the battle fought in the hearts of men.” (The Admirable Heart of the Most Holy Mother of God).

1. The Immaculate Heart of Mary: The Forge of God’s Warriors

The Immaculate Heart of Mary is the embodiment of divine love, but also of God’s power manifested through His Queen. In her Heart, God has deposited not only the graces necessary for sanctification but also the strength and perseverance her children need for spiritual battle. Saint Anthony Mary Claret, in his work The Treasury of Graces, affirms: “The Heart of Mary is the arsenal where God has placed all the spiritual weapons necessary to defeat the enemy; it is the training ground where souls are prepared for the struggle against evil.”

Saint John Eudes also highlights this martial aspect: “The Immaculate Heart of Mary is the battlefield where the war against sin is fought, and those who consecrate themselves to it are the soldiers whom God has chosen to fight under her command.” This pure Heart is the shield and sword of the faithful, a refuge where they prepare for the daily struggle against temptations and the assaults of the evil one.

2. Logical and Theological Foundations of the Militant and Royal Devotion

Devotion to the Immaculate Heart of Mary is not merely an act of personal piety but a divine strategy in the spiritual war waged for souls. Mary, as the new Eve, is the one who crushes the serpent’s head, and her Immaculate Heart is the field where the final victory is decided. Saint Louis-Marie Grignion de Montfort, in his Treatise on True Devotion to the Blessed Virgin, asserts: “God has willed to establish Mary as the sovereign leader of His army, and under her standard, her faithful soldiers march with the certainty of victory.”

Mary is not only a spiritual leader; she is the Queen crowned by God, whose reign is absolute and effective. Her Immaculate Heart is the throne from which she governs with wisdom and authority, guiding her army to assured victory. Saint John Eudes explains: “The Heart of Mary is not only the impregnable bulwark where souls find refuge, but also the royal throne from which she reigns over all creatures, directing the battle and ensuring the final victory of her kingdom.” (The Admirable Heart of the Most Holy Mother of God).

3. The Greatness and Urgent Need of Devotion to the Immaculate Heart of Mary: A Call to Spiritual Arms

In these times of crisis, where the spiritual battle intensifies, devotion to the Immaculate Heart of Mary is revealed as the most powerful weapon against the forces of evil. Saint John Eudes proclaims that “there is no devotion more powerful or more feared by the enemies of God than the devotion to the Immaculate Heart of Mary. In it, souls find the courage and strength to resist the attacks of the evil one and advance firmly toward victory.” (The Admirable Heart of the Most Holy Mother of God).

Mary herself, in her apparitions, has emphasized the urgency of this devotion as a call to spiritual arms. At Fatima, the Virgin revealed: “God wishes to establish in the world devotion to my Immaculate Heart as a safe refuge and as an invincible shield in the battle for the salvation of souls.” This is a clear indication that devotion to the Immaculate Heart of Mary is not merely an act of piety but a divine strategy in the spiritual war facing humanity.

Saint Anthony Mary Claret firmly states: “The Immaculate Heart of Mary is the shield that God has given to His soldiers to protect themselves on the battlefield of life. Just as Noah’s ark saved those who took refuge in it, so the Heart of Mary will save all who consecrate themselves to it.” (The Treasury of Graces). This devotion is therefore not only necessary but urgent for all who wish to persevere in the faith and secure their spiritual victory.

4. The Immaculate Heart of Mary: The School of Virtues and the Battlefield

Consecration to the Immaculate Heart of Mary not only prepares us for spiritual battle but also guides us toward holiness. Saint John Eudes teaches: “In the Heart of Mary, we find the perfect school of Christian virtues. She, who lived in perfect conformity to the will of God, teaches us to be valiant soldiers in the battle for holiness.” (The Admirable Heart of the Most Holy Mother of God).

This Immaculate Heart is also the model of obedience and spiritual discipline. Saint Anthony Mary Claret writes: “By consecrating ourselves to the Immaculate Heart of Mary, we learn to be disciplined soldiers in the army of Christ, following the orders of our Captain and Queen with humility and strength. In her Heart, we find the grace to resist the enemy and to stand firm in the battle.” (The Treasury of Graces). This inner transformation is one of the most precious fruits of this devotion, for it unites us more closely to Christ through His Most Holy Mother and prepares us for the spiritual struggle that defines our life in faith.

Conclusion: An Urgent Call to Consecration to the Immaculate Heart of Mary

In this time of crisis and darkness, the Immaculate Heart of Mary presents itself as the divine response, the safe refuge where we can find peace, comfort, and protection. Devotion to the Immaculate Heart of Mary is not only an act of piety but a deep commitment to Christ’s redemptive mission. By consecrating ourselves to her Immaculate Heart, we unite ourselves in a special way to this mission, participating in God’s plan for the salvation of the world.

This Immaculate Heart is a perfect model not only of love and purity but also of strength and endurance. Men, called to be protectors and leaders in the faith, will find in the Heart of Mary an inexhaustible source of spiritual strength, capable of sustaining them in the most difficult struggles of life. For their part, mothers and women will find in this Heart a sublime model of love and self-giving, a refuge where their tenderness and sacrifice find echo and divine strength.

Saint John Eudes concludes with an exhortation: “Let us consecrate our lives to the Immaculate Heart of Mary, for in it we will find everything we need for our salvation and the salvation of the world. This is the Heart that will never cease to intercede for us before the throne of God, where she reigns with authority and majesty as the Queen of Heaven, who will lead her army to final victory.” (The Admirable Heart of the Most Holy Mother of God). May the Immaculate Heart of Mary reign in our hearts and in the world, and through her intercession, may the final triumph of the Heart of Jesus become a reality in our days.

Bibliography

1. Saint John Eudes, The Admirable Heart of the Most Holy Mother of God. This classic of Marian spirituality deeply develops the devotion to the Heart of Mary, explaining its theological and spiritual importance in the Christian life.

2. Saint Louis-Marie Grignion de Montfort, Treatise on True Devotion to the Blessed Virgin. A fundamental book for understanding consecration to Mary and her role as Queen and leader in the spiritual battle for souls.

3. Saint Anthony Mary Claret, The Treasury of Graces. In this writing, Claret delves into the spiritual power and importance of devotion to the Immaculate Heart of Mary, describing how this devotion is essential for the Christian life and the battle against evil.

EVIL: A BLACK HOLE IN THE LUMINOUS FABRIC OF THE UNIVERSE

Introduction

Evil, that insidious shadow that seems to infiltrate every corner of the world, is a mystery that has perplexed humanity since the dawn of thought. For Leonardo Castellani, evil is not merely a phenomenon to be described; it is an abyss that demands confrontation, a void that resonates with the echo of God’s absence. In his works, Castellani approaches evil with the force of one who is unafraid to descend into the heart of darkness to glimpse the light that inevitably lies at the end. This article seeks not only to explain evil from Castellani’s perspective but to plunge into the depth of his thought, allowing ourselves to be shaken by the intensity of his reflections.

Evil as a Void: “Evil is Nothingness”

Leonardo Castellani, faithful to the tradition of Saint Thomas Aquinas, describes evil as a “nothingness” that lacks its own substance. In his work “The Apocalypse of Saint John,” Castellani comments: “Evil is not something created, it has no entity in itself. It is a lack, a black hole in the luminous fabric of the universe.” Here, Castellani reminds us that evil, in its purest essence, is nothing more than the absence of good, a void where the light of God has been rejected.

Saint Thomas Aquinas stated: “Evil is the deprivation of a due perfection” (Summa Theologiae, I, q. 48, a. 1), and Castellani takes up this idea, bringing it to a more existential terrain: “Deprivation is not merely a lack; it is a wound in the substance of being, a silent cry that clamors for redemption.” This cry, according to Castellani, echoes in every corner of the world, from the most everyday injustices to the great catastrophes of history.

The Reality of Evil: “A Mystery of Iniquity”

For Castellani, evil is not a mere theoretical absence; it is a palpable reality that manifests itself in pain, suffering, and injustice. In “Christ, Will He Return or Not?”, Castellani reflects: “Evil has a reality that we cannot deny, even if that reality is no more than the face of an absence. It is a mystery, a mystery of iniquity that can only be understood in the light of the cross.”

Saint Augustine, in his “City of God,” addresses this mystery when he says: “God would not allow evil if He did not know that He could bring a greater good out of it” (The City of God, XI, 22). Castellani, in harmony with this vision, states: “Evil is the price of freedom, and freedom is the highest reflection of the image of God in man. But that freedom, when it deviates, can turn good into hell. And yet, even in that hell, God’s mercy is revealed as the ultimate refuge.”

Evil and Freedom: “The Tragedy of Free Will”

In Castellani’s work, human freedom is the theater where the tragedy of evil is played out. The possibility of choosing evil is, according to Castellani, the inherent risk of the greatness of freedom. In “The Parables of Christ,” Castellani writes: “Man is free to love, and that freedom implies the possibility of hatred. Here lies the drama of existence: evil is nothing more than the consequence of misused freedom, a risk that God allows so that true love may be possible.”

Réginald Garrigou-Lagrange, O.P., in his work “Divine Providence and Trust in God,” holds: “God allows evil because He wanted a universe where creatures were truly free, capable of loving Him or rejecting Him” (Divine Providence, Chap. IV). Castellani, delving deeper into this idea, asserts: “Freedom without risk is not freedom. God wanted man to be free, and in that freedom, man found the possibility of his ruin. But also, and more importantly, he found the possibility of his salvation.”

This freedom, which Castellani describes with a mixture of fear and reverence, is the source of both evil and good. It is in man’s free choice that evil can manifest, but it is also there where the key to redemption is found. In “The Gospel of Jesus Christ,” Castellani observes: “Man, in his freedom, can descend into hell, but he can also rise to the heavens. This is the paradox of evil: it is through evil that man can find the way back to good if he accepts grace.”

The Redemption of Evil: “The Mystery of the Cross”

Castellani’s vision of evil culminates in the cross. For him, the cross is the definitive answer to the problem of evil, a mystery that can only be resolved in the redemptive sacrifice of Christ. In “Sunday Sermons,” Castellani writes: “Evil finds its limit on the cross. It is there that evil is absorbed, where nothingness is filled by the infinite love of God. The cross is the answer to the cry of evil because it is the supreme manifestation of good.”

Saint Thomas Aquinas affirmed: “The good of grace in one person is greater than the natural good of the whole universe” (Summa Theologiae I-II, q. 113, a. 9), and Castellani, commenting on this idea, says: “Evil, no matter how great, is limited. Good, on the other hand, is infinite. And the cross is proof that good triumphs over evil, not by force but by love.”

For Castellani, the cross is not just a symbol of redemption but a living reality that continues to operate in the world. In “The Apocalypse of Saint John,” he concludes: “Evil may have its moment, but the cross has eternity. And in that eternity, good not only conquers evil but transforms it into a means for divine glory.”

Conclusion: “The Light in the Darkness”

Leonardo Castellani presents us with a picture of evil that is as terrifying as it is hopeful. Evil is real, it is deep, it is an abyss, a black hole in the luminous fabric of the universe. But ultimately, it is the nothingness that cannot prevail against the fullness of good. Castellani calls us not to flee from evil (although we do have the obligation, under penalty of grave sin, to distance ourselves from proximate occasions of mortal sin), but to confront it with the certainty that, in Christ, evil has already been defeated. The cross is the definitive sign of this victory, where the infinite love of God absorbs and transfigures darkness into light, emptiness into fullness, and death into life.

In a world that seems increasingly plunged into darkness, Castellani reminds us that “the light shines in the darkness, and the darkness has not overcome it” (John 1:5). The cross is the tangible proof that evil is ephemeral, while good is eternal. In the cross, the nothingness of evil is consumed by the totality of divine love, and it is in this light that we find not only the answer to evil but the hope of redemption.

Bibliographical References

1. Castellani, Leonardo. The Apocalypse of Saint John. Ediciones Dictio, 1980.

2. Castellani, Leonardo. Christ, Will He Return or Not? Editorial Vórtice, 1967.

3. Castellani, Leonardo. The Parables of Christ. Ediciones Losada, 1946.

4. Castellani, Leonardo. The Gospel of Jesus Christ. Editorial Theoría, 1952.

5. Castellani, Leonardo. Sunday Sermons. Ediciones Gente, 1960.

6. Saint Thomas Aquinas. Summa Theologiae, translated by Antonio de la Torre, BAC, Madrid, 2001.

7. Saint Augustine of Hippo. Confessions. Editorial Ciudad Nueva, Madrid, 2009.

8. Saint Augustine of Hippo. The City of God. Editorial Tecnos, Madrid, 2010.

9. Réginald Garrigou-Lagrange, O.P. Divine Providence and Trust in God. Biblioteca de Autores Cristianos, Madrid, 1959.

The Peace of Christ: Source of True Joy and Salvation

When Christ bid farewell to His disciples, He left them with an incomparable legacy: “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you” (Jn 14:27). These words, which resonate through the ages, contain both a promise and a challenge for every believer: to attain and live in the peace of Christ, a peace that transcends the mere absence of conflict and manifests as a deep state of order and harmony in the soul, born of the love of God and the practice of virtue.

Peace as Tranquility in Order

St. Thomas Aquinas defines peace as “tranquility in order” (Summa Theologica, II-II, q. 29, a. 3). This classical definition introduces us to the understanding of peace not merely as an external state of quietness, but as the calm that arises from the just order of things, both in the cosmos and in the human soul. According to Thomas, peace is the natural result of justice and charity: “The peace of the interior man consists in the orderly arrangement of his desires, which rest in a single object” (Summa Theologica, II-II, q. 29, a. 3). In other words, peace arises when every aspect of life is correctly oriented towards its ultimate end, God.

Joseph Pieper expands this vision by stating that true peace is not something man can construct by his own efforts, but rather a gift from God that we must receive with humility and gratitude. For Pieper, the peace of Christ is the peace of the “City of God,” a peace that is fully realized only to the extent that man lives according to the divine order, in harmony with his Creator and with his neighbor. Pieper warns that any attempt to achieve peace without reference to God is doomed to failure, for “without justice, there is no peace” (Peace in the City of God).

Peace as an Expression of Love for God

Danilo Castellano, in his work What Is Peace?, takes up the Thomistic tradition and develops it in a contemporary context, emphasizing the inseparability of peace and love for God. Castellano argues that true peace can only be achieved when man recognizes and accepts his radical dependence on God. “Peace is the fruit of justice, but justice is rooted in the love of God. Without this love, any peace is superficial and temporary” (What Is Peace?).

For Castellano, the peace that Christ offers is above all a reconciliation with God, which is manifested in daily life through charity and the fulfillment of the divine will. This peace is a gift that the world cannot give because it neither understands nor accepts the divine order. Only in Christ, and through a life of prayer and sacraments, can man attain the peace that surpasses all understanding (Phil 4:7).

Peace in Daily Life

Patricio Horacio Randle, in his San Fernando Speech, underscores the importance of living the peace of Christ in daily life. For Randle, peace is not an unattainable utopia, but a reality that is built through concrete acts of virtue and charity. “The true challenge for the Christian is to translate interior peace into actions that reflect the love of God and neighbor” (San Fernando Speech).

This practical approach is grounded in the doctrine of St. Thomas, who asserts that peace is inseparable from the virtue of charity. Charity, as the love of God above all things and of neighbor for the love of God, is what guarantees the peace of the soul. “The proper effect of charity is peace; for according to charity we love God above all things, and in Him we order all else, so that all our affections rest in a single end” (Summa Theologica, II-II, q. 29, a. 3).

Peace as the Path to Salvation

The peace of Christ, far from being a mere emotional state, is a path to salvation. According to Castellano, living in peace means living in conformity with the divine order, which inevitably leads us to eternal life. “The peace of Christ is not the absence of conflict, but the assurance that, in the midst of trials, we are in the hands of God” (What Is Peace?).

St. Thomas adds that peace is the final result of justice and charity operating in the soul: “Just as peace consists in the tranquility of order, and order involves the proper disposition of things, peace in man arises when all his faculties are subordinated to reason and reason to God” (Summa Theologica, II-II, q. 29, a. 3).

Conclusion: True Peace as the Source of Joy and Salvation

At the end of our lives, what will truly matter is the love of God and the charity we have cultivated. The peace that Christ gives us is the mature fruit of that love. It is not a peace achieved through isolated human efforts, but a peace that flows from a life lived in the grace and truth of God.

The peace of Christ is the deep calm of the soul that has found its rest in God. It is the joy of knowing that, in the midst of the tribulations of the world, we are secure in the hands of our Creator. As Castellano says, “The peace that the world cannot give is the one that springs from the heart that lives in the presence of God and in conformity with His will” (What Is Peace?).

Living in this peace is the greatest testimony we can give to the world of the living presence of Christ in our lives. It is, ultimately, the true source of joy and the key to our salvation, Pax Tecum.

Bibliograph

1. St. Thomas Aquinas

• Summa Theologica, II-II, q. 29, a. 3.

• Summa Theologica, II-II, q. 28, a. 3-4.

• De Veritate, q. 12, a. 3.

2. Danilo Castellano

• “What Is Peace?” Verbo, nos. 301-302 (1992), 93-107. Fundación Speiro.

• The Foundations of Peace According to the Christian Tradition. Madrid: Speiro, 1998.

3. Joseph Pieper

• The Four Cardinal Virtues. Madrid: Rialp, 1963.

• Peace in the City of God. Trans. Luis Vives. Madrid: Ediciones Palabra, 1981.

4. Patricio Horacio Randle

• “Speech at San Fernando 1983.” Fundación Speiro. Madrid, 1983.

• Trends Toward the Deconstruction of the Contemporary City. Fundación Speiro, 1992.