Monday, September 30, 2024

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


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

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

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

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

The Common Good: The Unshakeable Foundation of Human Relationships

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

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

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

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

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

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

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

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

Purity as the Foundation of the Common Good in Relationships

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

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

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

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

Avoiding Inappropriate Familiarities That Compromise the Common Good

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

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

Conclusion

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

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

OMO

Bibliography:

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

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

3. Pius XI, Divini Illius Magistri.

4. Saint Aloysius Gonzaga, Spiritual Writings.

Friday, September 27, 2024

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


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

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

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

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

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

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

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

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

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

BIBLIOGRAPHY

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

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

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

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

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

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

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

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

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

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

Thursday, September 26, 2024

The art of renaming adultery

 


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

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

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

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

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

See:

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

Monday, September 23, 2024

THE BATTLE OF LAS NAVAS DE TOLOSA: FAITH, VALOR, AND VICTORY IN HISTORY



INTRODUCTION:

In the annals of history, there are battles fought not only on the fields of war but also in the soul of civilizations. The Battle of Las Navas de Tolosa, in 1212, is one such encounter that, beyond its military dimension, marked a turning point in the Reconquista and the defense of Christendom in the Iberian Peninsula. In this confrontation, faith and courage united to face a threat that sought not only to conquer lands but to destroy a way of life based on the truth of Christ. The chronicles of Rodrigo Jiménez de Rada and Alfonso X the Wise, along with poetry, allow us to relive that feat, where the cross shone in the darkness of the battlefield.

I. THE RECONQUEST HORIZON: WHY THIS WAR WAS FOUGHT

“Live, then, O religion,
protected within Spain,
for your lights shone
even in such heavy snow.”
—Pedro Calderón de la Barca, The Siege of Breda

The war that led to Las Navas de Tolosa was no ordinary confrontation; it was the culmination of a long struggle between the Christian faith and Muslim dominance that threatened to annihilate Christian civilization in the Peninsula. As recounted by Rodrigo Jiménez de Rada in De Rebus Hispaniae and Alfonso X the Wise in his Estoria de España, the Almohads, led by Muhammad al-Nasir, had strengthened their position and sought to extend their dominance over the Christian kingdoms. But at stake was not only the conquest of territories but the defense of the faith itself.

Rodrigo Jiménez de Rada writes:

“The armies of the infidels had forcefully invaded Christian lands, spreading destruction and terror, and threatened to extinguish the light of faith that still shone in these kingdoms.”

Alfonso X echoes this sentiment in his Estoria de España:

“And the kings of Castile, Navarre, and Aragon said that they would not allow the Moors to extend their power in Christian lands, for it was their duty, as defenders of the faith and the kingdom, to uphold God’s law.”

The war became a crusade, not only in the military sense but also in the spiritual one. The Christian kingdoms could not allow the truth of the Gospel to be replaced by a force that brought with it the destruction of their culture and faith. It was in this context that Pope Innocent III called Christendom to a crusade, summoning the unity of the Christian kingdoms to face the common threat.

II. THE MARCH OF THE ARMIES: A CALL TO CRUSADE

“Glorious Lord, revered Father,
who has always helped your vassals,
to those who call you, you have listened,
and those who plead, you have set free.”
—Gonzalo de Berceo, Miracles of Our Lady

Pope Innocent III’s call was not merely an invitation to take up arms but a summons to embark on a sacred mission. The armies of Castile, Navarre, and Aragon, along with knights and warriors from various parts of Europe, responded to this call, knowing that they were not merely fighting a battle but defending the Christian faith and civilization.

Rodrigo Jiménez de Rada, present at the events, describes the march of the armies with an almost religious fervor:

“The Christian armies advanced with the cross held high, trusting that the Lord would guide them to victory. Despite the hardships of the journey, they marched with fervor, knowing that they were fighting not only for their kingdoms but for the cross.”

Alfonso X’s account matches this epic tone:

“Knights came from many parts of Europe, for this war was not only the kings’ but of all Christians who wanted to defend God’s law.”

In this march, Berceo’s poetry deeply resonates, capturing the spirit of hope and devotion that drove the armies forward. The Christians firmly believed that their cause was just and that the Lord would grant them victory. The journey to Las Navas de Tolosa was not just a military trek but a pilgrimage, where every step represented faith in divine victory.

III. THE FEAT AT LAS NAVAS DE TOLOSA: THE BATTLE AND ITS IMPORTANCE

“Do not fear that I will lose the faith,
the cross by me guarded,
the crown destined for the ages
with the valor of so many sacred kings.”
—Lope de Vega, La Dragontea

On July 16, 1212, the Christian armies faced the Almohad forces at Las Navas de Tolosa. Outnumbered, the Christians knew their only hope lay in the strength of their faith and divine protection.

Rodrigo Jiménez de Rada describes the course of the battle in detail:

“The knights of Navarre, led by Sancho, charged with such force that they broke the chains defending Muhammad al-Nasir’s camp, opening the way for victory.”

Sancho VII of Navarre’s intervention and courage were decisive in securing victory. The moment his troops broke the chains surrounding the caliph’s camp was the turning point that tipped the balance in favor of the Christians.

Alfonso X, in his Estoria de España, also extols this heroic moment:

“The Christians charged the Moors with such effort that they broke through their ranks and reached the Miramamolin’s camp, and the chains that guarded it were broken.”

The battle ended with Muhammad al-Nasir’s defeat and the retreat of his forces. The chronicles agree that Christian faith was crucial to their victory. It was a struggle for the survival of Christendom, and the cross, as Lope de Vega expresses, was the guardian of that victory.

IV. THE TRIUMPH OF FAITH: CONSEQUENCES AND LEGACY

“Defeating Moors, strengthening Spain,
whose valor was so grand,
that the shadow of its glory
extends throughout the luminous world.”
—Francisco de Quevedo, Spain Defended

The victory at Las Navas de Tolosa marked a turning point in the history of the Reconquista. Francisco de Quevedo, with his sharp pen and deep insight, shows us how this battle not only strengthened Spain but how its echo resonated throughout Christendom. The defeat of the Almohads signaled the beginning of the end of their dominance in the Peninsula and allowed the Christian kingdoms to advance with renewed vigor toward the complete liberation of their land.

Quevedo speaks of a “grand” valor, a courage that was not only physical but spiritual. The men who fought at Las Navas de Tolosa understood they were fighting for something much greater than themselves: the preservation of truth, faith, and a civilization that respected man’s dignity as a child of God. This victory not only liberated lands; it liberated souls.

CONCLUSION: THE CROSS STANDARD, ALWAYS HELD HIGH

The Battle of Las Navas de Tolosa is not just a heroic episode of the past; it is an eternal feat that still resonates in every heart that beats with the blood of faith. Those men, kings and soldiers, knights and peasants, did not march merely toward a battle; they marched toward glory, knowing that defending the cross was the greatest honor they could achieve in life. At Las Navas, it was not only weapons that triumphed, but the spirit. It was the victory of courage, of the truth that burns in the soul, of hearts that, even in the face of death, stood firm, guided by the certainty that fighting for Christ is fighting for all that is worth living for.

Today, the battlefield has changed, but the struggle remains the same. Now it is not with swords of steel but with the sword of truth, the faith that does not bend to error, the courage that defies the world. Each one of us is called to be a warrior of that same militia, to carry the cross standard high, never to retreat in the face of forces that seek to dim the light of faith. As at Las Navas, the enemy may seem immense, but victory always belongs to those who fight with the soul of a soldier of Christ.

Young and old, we are all called to this militia. Let the youthful fervor of those who run into battle ignite our hearts today. We are not mere spectators of history; we are the heirs of those who won glory at Las Navas. And our mission has not changed: to defend the truth, to raise the cross in every corner of our lives, and to remember that the greatest honor is not earthly victory but to fight courageously for what is eternal.

Let the echo of that battle resound in our hearts! May the spirit of the warriors of Las Navas live in us, and may we be worthy of the inheritance they left us: the cross held high, the heart inflamed with faith, and the sword always ready to defend what shall never perish. To battle, with the same strength as those holy and brave men, knowing that victory is already ours, for with Christ at our side, we never lose the war!

OMO

BIBLIOGRAPHY:

Jiménez de Rada, Rodrigo. De Rebus Hispaniae (Historia Gótica). Critical edition by Juan Fernández Valverde. Madrid: CSIC, 1987.
Alfonso X the Wise. Estoria de España. Edited by Ramón Menéndez Pidal. Madrid: Gredos, 1955.
Calderón de la Barca, Pedro. The Siege of Breda. In Complete Theater. Madrid: Espasa-Calpe, 1970.
Berceo, Gonzalo de. Miracles of Our Lady. Madrid: Cátedra, 1990.
Lope de Vega. La Dragontea. In Complete Poems. Madrid: Aguilar, 1960.
Quevedo, Francisco de. Spain Defended. Madrid: Austral, 1996.

Saturday, September 21, 2024

THE OBJECTIVE TRUTH OF SALVATION: APOLOGETIC AND TRADITIONAL ANALYSIS IN LIGHT OF RECENT STATEMENTS


 

INTRODUCTION: THE IMPORTANCE OF SALVATION IN THE CATHOLIC CHURCH

In recent years, interreligious dialogue has gained increasing prominence within certain sectors of the Church. Among the most notable statements is the emphasis on religious diversity as a positive aspect, and in some cases, even described as a “gift from God,” as promoted in various speeches by Pope Francis. This type of statement, while well-intentioned from the perspective of promoting peace, directly contradicts the traditional teachings of the Church regarding the uniqueness of salvation in Christ and His Church.

Pope Francis’ words raise concerns among those who defend traditional truth by proposing an idea that relativizes revealed truth, which is contrary to what has been taught for centuries through Catholic Tradition. This article seeks to offer a systematic and apologetic analysis, based on popes, saints, and pre-conciliar doctors, to reaffirm the teaching that outside the Church there is no salvation (extra Ecclesiam nulla salus) and to uncover the errors present in the relativistic approaches that have emerged in recent times.

I. CONTEXT OF RECENT STATEMENTS BY POPE FRANCIS

1. The Declaration on Fraternity in Abu Dhabi (2019)

In February 2019, Pope Francis signed the Document on Human Fraternity in Abu Dhabi, along with the Grand Imam of Al-Azhar. In this document, it was stated:

“The pluralism and diversity of religions, color, sex, race, and language are willed by God in His wisdom, through which He created human beings.”

This statement sparked intense debate within the Church, as it seems to suggest that God, in His will, wants the existence of a plurality of religions, which contradicts the traditional teaching that God has revealed only one truth. This declaration raises the question: How can God desire the existence of erroneous beliefs that deny His revelation in Jesus Christ?

2. Statements of 2023: Proposing Religion, Not Imposing It

On September 13, 2023, during a meeting with a delegation from the mosque of Bologna, Pope Francis once again called for fraternity and interreligious dialogue, stating that each believer should feel free to propose their religion without imposing it, avoiding what he considers proselytism. In his words, Francis stated:

“Every believer must feel free to propose—but never impose—their own religion to others, believers or not. This excludes any form of proselytism, understood as exerting pressure or threats.”

While the freedom of conscience is a value recognized by the Church, the statement that one should propose religion without the explicit mandate to convert souls to the truth seems to dilute the Church’s evangelizing mission, which is to preach the truth of Christ with clarity and without ambiguity.

3. Statements of 2024: Religious Diversity as “A Gift from God”

In September 2024, during an ecumenical gathering in Albania, Pope Francis reiterated that the diversity of religious identities is a “gift from God.” In his speech, Francis said:

“Contemplate the differences of your traditions as a richness, a richness that God wills to be. Unity is not uniformity, and the diversity of your cultural and religious identities is a gift from God.”

This type of statement raises serious doctrinal concerns, as it implies that the plurality of religions—some of which deny fundamental truths of Christian revelation—is willed by God as such, rather than recognizing that these religions deviate from the truth revealed by Jesus Christ.

II. THE CATHOLIC TRADITION: THE UNIQUENESS OF SALVATION AND TRUTH

1. Christ’s Mandate: Preaching the Gospel to All Nations

The mission of the Church has always been to preach the Gospel of Jesus Christ as the only way of salvation for all nations. This mandate lies at the heart of the evangelical message:

“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19-20).

This command was not merely an invitation to dialogue or propose the Gospel as one option among many. Christ Himself, the Son of God, did not present His message as one among a plurality of religions but as the only truth that saves.

Pope St. Pius X, in his encyclical E Supremi Apostolatus (1903), reaffirmed the importance of this mandate:

“The principal mission that has been entrusted to us by the Redeemer is to preach the Gospel and ensure that all humanity returns to submission to God through Christ. Outside of Christ, there is no salvation, nor hope of salvation.”

2. The Teaching of the Church Fathers: Salvation Only in the Church

From the early centuries, the Church has taught that outside the Church there is no salvation. This doctrine, known as extra Ecclesiam nulla salus, has been proclaimed clearly by the Fathers of the Church and reaffirmed by several councils. The Council of Florence (1442) expressed this truth unequivocally:

“The Holy Roman Church firmly believes, professes, and preaches that no one who is outside the Catholic Church, not only pagans, but also Jews, heretics, and schismatics, can partake of eternal life; but will go into the eternal fire prepared for the devil and his angels, unless before death they are united with her” (Denzinger 1351).

The uniqueness of salvation in the Catholic Church is not a mere theological detail but a fundamental truth of the Christian faith. Denying this teaching, or softening it in the name of interreligious unity, implies a grave deviation from the truth revealed by God.

III. THE CONDEMNATION OF RELATIVISM AND RELIGIOUS INDIFFERENTISM

1. Religious Indifferentism: A Condemned Error

Religious indifferentism, which holds that all religions are equally valid, has been strongly condemned by the Church. This idea, which undermines revealed truth and relativizes the Catholic faith, was labeled a detestable heresy by Pope Gregory XVI in his encyclical Mirari Vos (1832):

“We condemn that detestable heresy of indifferentism, namely, that opinion which has spread everywhere, claiming that eternal salvation can be obtained by any profession of faith” (Mirari Vos, n. 13).

This teaching emphasizes that there can be no equivalence between the Christian faith and religions that deny fundamental truths of the Gospel. Revealed truth is not relative, and the existence of other beliefs does not mean that God wills them as such. God desires all men to come to the knowledge of the truth (1 Timothy 2:4), not that they remain in error.

2. The Defense of Truth by the Popes

Pope Pius IX, in his encyclical Quanta Cura (1864), also condemned any form of relativism that would place all beliefs on the same level. In his firm defense of truth, Pius IX taught:

“It is a pernicious error to think that any religion can be the path to salvation. The only true religion is the one that Christ revealed and that the Catholic Church defends” (Quanta Cura, n. 9).

3. St. Thomas Aquinas: Truth Is Unique and Absolute

St. Thomas Aquinas, the greatest theologian of the Church, taught that truth is unique and objective. According to Thomas, God has revealed only one truth, and this truth is fully found in the Catholic Church. In his Summa Theologica, St. Thomas affirms:

“The ultimate end of the New Law (the law of the Gospel) is that men participate in divine life through the revealed truth. Outside this truth, there is no salvation, because the truth is unique and objective” (Summa Theologica, I-II, q.108, a.1).

For St. Thomas, the truth revealed by God cannot be shared with error. To claim that God “wills” the diversity of religions is essentially a grave theological error, as it implies that God desires confusion regarding His own revelation.

IV. PREACHING AS AN APOSTOLIC DUTY: TRUTH CANNOT BE SILENCED

Pope Pius XII, in his encyclical Mystici Corporis (1943), taught that preaching the Gospel is not optional but a sacred apostolic responsibility:

“Even though some souls may be saved by extraordinary means known only to God, they must always be united in some way to the Mystical Body of Christ, which is the Church” (Mystici Corporis, n. 103).

Pope Leo XIII, in Satis Cognitum (1896), reaffirmed the need to proclaim the truth of the Catholic faith without compromising it:

“The Church is indeed the work of Christ, founded for the eternal salvation of men. Those who depart from the Church or oppose her separate themselves from the path of salvation” (Satis Cognitum, 9).

St. Alphonsus Liguori, doctor of the Church, explained that preaching the Gospel is not imposition but the greatest act of charity. In his work The True Spouse of Jesus Christ, St. Alphonsus says:

“There is no greater work of mercy than to save a soul from error and lead it to the light of truth” (The True Spouse of Jesus Christ, Chapter 7).

True Christian charity does not consist of leaving people in error but in guiding them toward the truth revealed by God. This truth cannot be relativized or diluted in the name of a misunderstood respect for diversity.

CONCLUSION: TRUTH CANNOT BE RELATIVIZED

The traditional teaching of the Church, defended by pre-conciliar popes, saints, and theologians, proclaims without ambiguity that only in the Catholic Church can the fullness of revealed truth and the means of salvation be found. Any attempt to relativize this truth by equating other religions with the Catholic faith is an error that undermines the Church’s mission and betrays Christ’s mandate to preach the Gospel to all nations.

True charity requires the Church to proclaim the truth without compromise, offering all souls the opportunity to know Christ and attain eternal life. Religious diversity, far from being a “gift from God,” is a manifestation of the confusion that can only be overcome through unity in the truth that Christ established in His Church.

BIBLIOGRAPHY

Summa Theologica, St. Thomas Aquinas

Quanta Cura, Pope Pius IX

Mirari Vos, Pope Gregory XVI

Mortalium Animos, Pope Pius XI

Immortale Dei, Pope Leo XIII

Satis Cognitum, Pope Leo XIII

Mystici Corporis, Pope Pius XII

E Supremi Apostolatus, Pope St. Pius X

Contra Epístulam Manichaei, St. Augustine

De Ecclesiae Unitate, St. Cyprian

The True Spouse of Jesus Christ, St. Alphonsus Liguori

Thursday, September 19, 2024

"No one is more than another unless he has done more than another": The Hidalgo, Embodiment of True Nobility


In a time when titles and appearances seem to replace the value of actions, the figure of the hidalgo shines as a reminder that true nobility is not inherited; it is earned. Blood nobility may be a gift, but it is not a merit in itself; its true greatness is demonstrated in the exercise of virtues. Oscar Méndez Cervantes expresses it clearly:

"True nobility is not of birth, but of deeds. He who does not fulfill them loses his nobility; he who fulfills them sustains and perfects his authentic nobility, in which nobility and virtue are identical."

These words hold a powerful truth: blood nobility demands the commitment to elevate it with each act and sacrifice. It is not enough to inherit the name or position; the true hidalgo is the one who, through sacrifice and effort, perfects and honors the lineage received.

The Duty of Nobility

This commitment, which is born from blood, must be transformed into a life of sacrifice and virtue. Juan Vázquez de Mella, one of the great defenders of tradition, stated:

"Nobility cannot be a banner carried with pride, but a cross borne with humility."

In this statement, Vázquez de Mella reveals that greatness does not lie in the display of lineage, but in renunciation and selflessness for a higher cause. Blood nobility is, above all, a responsibility. Heirs of a lineage must not rest on their laurels; their duty is to continue and enhance the inheritance received through acts of justice, courage, and virtue.

The true hidalgo is not simply the bearer of a title, but one who takes on the burden of honoring it through his actions, thus keeping the ideals of his lineage alive. There is no greater weight than that of being worthy of the lineage and the responsibilities that come with it. This ideal was the driving force behind the greatness of past generations, and it remains so today, in a world that often forgets that personal greatness cannot exist without sacrifice.

Nobility of Spirit and Action

Miguel de Cervantes, with his deep understanding of the human soul, teaches us that nobility without action is empty. Sancho Panza, with his popular wisdom, expresses it simply and forcefully:

"No one is more than another unless he has done more than another."

Titles, without the effort that sustains them, fade. The hidalgo, in his highest expression, is the one who demonstrates through his deeds the promise of his lineage. Cervantes' words reveal the need for noble actions to be the true hallmark of the nobleman.

The hidalgo must be a model of justice, goodness, and virtue, not only in his personal life but also in his dealings with others. Being of noble birth not only grants privileges but also imposes responsibilities. Being a hidalgo means living a life in service to the highest ideals, those that transcend the material and the ephemeral, and seek transcendence through virtue.

Greatness is Earned Every Day

Oscar Méndez Cervantes, in his article El Hidalgo, reinforces this idea of active and earned nobility:

"The hidalgo is not simply a son of something, but a son of good deeds."

Here we are reminded that true nobility does not lie in the surname, but in the daily effort to live according to the highest ideals. Blood nobility is only the starting point; one who is born noble is called to transform that title into a living reality through his actions. Each day is a new opportunity to demonstrate that the nobility of character surpasses inherited nobility.

The Danger of Empty Nobility

Juan Manuel de Prada, in Cartas del sobrino a su diablo, reflects on the danger of nobility when it becomes an empty ornament:

"Nobility, when it becomes a prerogative without merit, is a flower that withers in the hands of those who do not know how to cultivate it."

The noble, like any other human being, is obliged to work, to sacrifice, in order to honor his lineage. De Prada, like Vázquez de Mella, emphasizes that the title is not an excuse for comfort but a constant call to action, a weight that demands one be worthy of it. Lineages sink into oblivion when those who inherit them do not support them with the effort once shown by their founders.

Nobility as a Beacon of Virtues

Vázquez de Mella stresses that the mission of nobility is to be the highest representation of Christendom, a beacon of virtues in times of crisis, the guardian of the values that sustain society. It is not a passive honor, but an active duty: the noble must lead by example, be the first to sacrifice for the common good, the first to defend justice and morality. This is where true greatness lies. Nobility is not a symbol of superiority, but of service. And only those who understand this mission are capable of sustaining and enhancing their lineages.

Nobility of Heart, Not of Birth

Cervantes makes it clear that nobility is not in birth, but in actions. In Don Quixote, the knight fights for justice, not to preserve an empty honor. In his crusade, Cervantes reminds us that true nobility resides in the heart, in the noble actions a man performs, not in the titles he holds. Titles should be an external manifestation of an inner value, and without this, they are meaningless.

Sacrifice and Service: The Foundation of Nobility

Ramiro de Maeztu, in his Defensa de la Hispanidad, warns us that:

"True nobility is not measured by blood or gold, but by the capacity to sacrifice for the common good."

The greatness of nobility, then, is not manifested in the splendor of its titles or possessions, but in the humility of its service. The noble must be willing to put himself at the service of others and lead by example. The one who understands this not only keeps alive the heritage entrusted to him but also enhances it with each act, with each sacrifice for the common good. Nobility, then, is both an act of service and an unbreakable commitment to live a virtuous life.

Virtue Over Titles

Fernando del Pulgar, in his Loas a los Claros Varones de Castilla, firmly states:

"No title bestows virtue on those who do not possess it themselves."

The principle is clear: it is not enough to inherit a title; it must be earned every day. Those who fulfill their duty, who act according to justice and honor, maintain and perfect their nobility. Conversely, those who rely solely on inherited titles and not on virtues lose their nobility.

Justice and Virtue: The True Elevators of Nobility

Cervantes, always attentive to human reality, concludes:

"Titles do not make men great; it is justice and virtue that elevate them."

This truth reflects the core of true nobility: a life of justice, sacrifice, and virtue that responds to the call of blood, but transcends it to become a living and active legacy. Nobility must be based on merit, and each just and virtuous action confirms the legitimacy of those who bear the title.

Conclusion: Nobility as a Continuous Act of Greatness

Oscar Méndez Cervantes, in El Hidalgo, concludes:

"He who does not perform deeds worthy of his nobility loses his nobility, while he who fulfills them sustains and perfects his authentic nobility."

Nobility is not inherited; it is forged. Blood nobility is only the beginning of a path that is traveled with sacrifice and unwavering commitment. The hidalgo who lives by these principles is not only a noble by blood, but a noble in spirit, someone who has transformed his heritage into an act of continuous greatness.

Because nobility is not an immovable title, it is a cross borne with dignity and elevated with each noble act that forges an eternal legacy.

OMO

Bibliography
Cervantes, Miguel de. Don Quixote. Ed. Francisco Rico. Real Academia Española. 2004.
Méndez Cervantes, Oscar. El Hidalgo. Suplemento Dominical, Novedades.
De Prada, Juan Manuel. Cartas del sobrino a su diablo.
Cortés, Donoso. Essay on Catholicism, Liberalism, and Socialism.
Péguy, Charles. Notre jeunesse.
Maeztu, Ramiro de. Defensa de la Hispanidad.
Vázquez de Mella, Juan. El Ideal Tradicional.
Pulgar, Fernando del. Loas a los Claros Varones de Castilla.

Tuesday, September 17, 2024

THE IDEOLOGICAL ROOTS OF ABORTION


Abortion, as we know it today, is not merely the result of contemporary political or social decisions, but rather it is deeply rooted in a series of philosophical and ideological transformations that have eroded the traditional view of human life. To understand abortion in its most profound dimension, we must analyze the ideologies that have made it possible. These include nomalism, protestantism, liberalism, modernism, legal positivism, and other philosophical errors that have undermined the dignity of the human being, both in the natural order and in the transcendent order.

NOMINALISM: THE FRAGMENTATION OF THE HUMAN BEING

Nominalism was the first step in the dissolution of the unitary vision of the human being. By denying the existence of universals, nominalism fragmented reality and denied the possibility of an intrinsic value to human life. Álvaro d’Ors highlighted how this break with objective reality opened the doors to a relativistic view of the human being, where life was no longer seen as sacred, but as an object of decision and manipulation.

PROTESTANTISM: THE FRAGMENTATION OF MORAL AUTHORITY

Protestantism exacerbated this fragmentation by rejecting the unique authority of the Church and promoting a subjective interpretation of morality. Rafael Gambra points out that the Protestant break allowed each individual to become the ultimate judge of what is right or wrong, facilitating the acceptance of decisions like abortion under the pretext of personal autonomy.

LIBERALISM: THE RADICAL AUTONOMY OF THE INDIVIDUAL

Liberalism, with its emphasis on individual autonomy, took this fragmentation even further. Danilo Castellano warns that liberalism detaches freedom from any reference to truth or the common good, thereby justifying abortion as an individual “right.” This approach becomes the foundation for the legalization of abortion by placing personal freedom above any consideration of the unborn child’s life.

MODERNISM: THE DENIAL OF NATURAL LAW

Modernism radicalized this dissolution even further by affirming that morality and truth are historical constructs subject to change. Miguel Ayuso observes that, under this ideology, abortion is normalized as a “natural” evolution of society, stripping human life of its immutable and sacred character.

LEGAL POSITIVISM: THE SEPARATION OF LAW AND MORALITY

Legal positivism completed this disassociation, allowing abortion to be legalized without reference to moral considerations. Álvaro d’Ors and Rafael Gambra emphasize that positivism turns law into a mere technical instrument, where human life can be sacrificed according to social consensus, without acknowledging its inherent value.

MATERIALISM AND UTILITARIANISM: THE DEGRADATION OF THE HUMAN BEING

Materialism, both in its dialectical form and in its practical approach, has contributed to the devaluation of human life, reducing it to a mere biological product whose value depends on its utility. Rafael Gambra explains that materialism erodes the notion of human dignity, justifying abortion as a means of optimizing social convenience.

Utilitarianism, in turn, has been one of the main philosophical currents that has subordinated human dignity to criteria of utility, welfare, or suffering. In its logic, the value of human life is measured by its capacity to maximize welfare or minimize suffering. Under this approach, abortion is justified when it is believed that bringing an unwanted child into the world or in difficult conditions would cause more pain than pleasure for the mother, family, or even society.

This approach completely dehumanizes the human being by reducing him to an object of calculation. Utilitarianism does not concern itself with the inviolability of life, but with the effects that this life could have on others. In this way, the sacrifice of innocent life is seen as a lesser evil in pursuit of the “greater good,” which is none other than maximizing the happiness of those who decide.

The consequences of this view are devastating. By justifying abortion based on utility, a culture is created in which the value of human life is conditioned by external and subjective circumstances. The life of the unborn becomes contingent, something that can be eliminated if it does not meet certain welfare or convenience criteria. This approach not only erodes human dignity but also undermines the fundamental principle that all life has intrinsic value, regardless of the circumstances in which it develops.

SOCIAL DARWINISM: ABORTION AS SELECTION

Social Darwinism has been another important factor in justifying abortion. This ideology, which sees human life as part of a natural selection process, justifies the elimination of “undesirable” or “weak” individuals in the name of progress. Álvaro d’Ors criticizes this dehumanizing view, which reduces human life to a matter of survival and utility.

CONCLUSION: THE RUPTURE WITH NATURAL ORDER AND THE DIVINE PLAN

Abortion is not just a manifestation of a moral crisis in the natural order but a far deeper fracture in the transcendent order. Each innocent life destroyed not only reflects the collapse of a civilization that has renounced the truth, but also an act of rebellion against the divine plan that endows human life with its sacred and inalienable character. In its desire to become master and lord of creation, humanity has usurped a role that belongs exclusively to God.

The acceptance of abortion is the denial of human dignity both in the natural and spiritual order. It is a profound wound in the soul of humanity, a rejection of the mystery of life and the creative love of God. By interrupting a life, humanity not only destroys a body but also breaks a chain of love that transcends time and space.

Abortion is the gravest sin against creation, a denial of the divine purpose inscribed in every human life. We are facing the worst of crimes, because it is not only an attack on who we are on earth but also on what we are called to be in eternity. Abortion is the manifestation of a humanity that has forgotten its place in the cosmos, that has reneged on its covenant with God.

There is an urgent need for a return to God, a reconnection with the transcendent order that grants us our true dignity. Human life is a sacred gift, and only by recognizing this truth can we begin to heal the wounds we have opened in the heart of our civilization. In defending life, we defend not only our humanity but also our relationship with the Creator. For in every life we defend, we are preserving the divine plan and protecting the most precious gift we have been given: life itself.

OMO

BIBLIOGRAPHY

Álvarez d’Ors, A. (1995). El Derecho y la Realidad del Ser. Madrid: Ediciones Rialp.

Gambra, R. (1997). La Crisis de la Civilización. Madrid: Speiro.

Ayuso, M. (2011). El Estado en su Laberinto. Madrid: Speiro.

Castellano, D. (2004). La Subversión Cultural del Liberalismo. Madrid: Biblioteca Tradición.

Madiran, J. (1977). La Droite et la Gauche. Paris: NEL.

de Prada, J. M. (2014). “El Aborto es Necesario”. ABC (Madrid), 24 de noviembre de 2014.

Vallet de Goytisolo, J. (1983). Consideraciones Jurídicas sobre el Aborto. Madrid: Revista General de Legislación y Jurisprudencia.

Saturday, September 14, 2024

Our Lady of Sorrows


September 15: Our Lady of Sorrows—Memorial

Liturgical Color: White

The roots of today’s memorial can be traced back to the New Testament, but the memorial wasn’t celebrated as a universal feast of the Church until 1814. Prior to that, devotion to Our Lady of Sorrows first emerged during local celebrations around the Mediterranean in the eleventh century.

In 1233, seven devout men in Florence each had a vision from the Blessed Virgin Mary, inspiring them to form a religious community that would later be known as the Servites. Around the year 1240, these same men received another vision of the Mother of God, accompanied by angels. She informed them about their mission, provided them with their habits, presented their rule of life, and personally founded their order. In that apparition, they were instructed to spread devotion to the Seven Sorrows of Mary, which became one of their central missions. Through the efforts of the Servite order in the subsequent centuries, the liturgical celebration honoring Our Lady of Sorrows gradually expanded.

In the late thirteenth century, the traditional prayer, Stabat Mater (Standing Mother), was composed and quickly became well known. This prayer emphasizes the deep sorrow in Mary’s Heart as she stood before the Cross with tremendous strength and motherly compassion for her Son.

In 1809, against the Pope’s wishes, Napoleon decided to annex the Papal States to the French empire. After Pope Pius VII excommunicated Napoleon, the emperor arrested the pope and imprisoned him from 1809–1814. After Napoleon’s defeat in 1814, Pope Pius VII was released. In gratitude for the protection granted to him and to the entire Church through the Blessed Mother’s intercession, the pope extended the feast of Our Lady of Sorrows to the entire Latin Church.

Traditionally, the Memorial of Our Lady of Sorrows commemorates the seven sorrows in the Heart of Mary as recorded in Scripture:

1. The prophecy of Simeon (Luke 2:33–35)

2. The flight into Egypt (Matthew 2:13–15)

3. Loss of the Child Jesus for three days (Luke 2:41–50)

4. Mary meets Jesus on His way to Calvary (Luke 23:27–31; John 19:17)

5. Crucifixion and Death of Jesus (John 19:25–30)

6. The body of Jesus being taken from the Cross (Luke 23:50–54; John 19:31–37)

7. The burial of Jesus (Isaiah 53:8–9; Luke 23:50–56; John 19:38–42; Mark 15:40–47)

The Blessed Virgin Mary first learned about the sword that would pierce her heart while presenting the Child Jesus in the Temple with Saint Joseph on the eighth day for His naming and circumcision. “Simeon blessed them and said to Mary His mother, ‘Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted (and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed’” (Luke 2:34–35). Simeon’s prophecy was the first piercing of her heart because it is the first scriptural record of Mary knowing that her Son would suffer. The next six traditional sorrows paint the developing picture of the fulfillment of that prophecy.

As we honor the Blessed Mother’s Sorrowful Heart, it’s important to understand that a “sorrowful” heart is not the same as a “sad” heart. Theologically speaking, sadness results from a form of self-pity, or an unhealthy attachment to something that was lost. Sorrow, on the other hand, is one of the Beatitudes, and therefore one of the holiest qualities we can possess. “Blessed are they who mourn, for they will be comforted” (Matthew 5:4). To “mourn” is to have a sorrowful heart. In this context of the Beatitudes, a heart that mourns is a heart that loves. Mourning, or holy sorrow, results from a heart that witnesses sin and grieves over it. In the Blessed Mother’s case, she witnessed the brutal treatment of her Son, His rejection, suffering, and death. She did not despair as she witnessed this. She did not succumb to confusion and frustration. She did not withdraw into herself in self-pity. Instead, she reacted with the empathetic love that flows from the holiest of hearts. She felt holy sorrow—not so much because she felt bad for her Son, but because she grieved over the sins that inflicted that suffering, and longed to see those sins redeemed.

As we commemorate the Sorrowful Heart of Mary today, it is an important opportunity to reflect upon your own sorrow. Is your sorrow self-centered, dwelling over the wounds you feel? Or is it selfless—meaning, does your sorrow extend to others, grieving in a holy way over the sins you witness? When our sorrow is holy, we are filled with compassion and spiritual empathy. The word “compassion” means “to suffer with.” The Blessed Mother, united with her Son’s Sacred Heart, suffered with her sinful children as she watched their sins crucify her Son. She harbored no hate as she witnessed those sins, only an indescribable longing to see the grace of her Son pour forth upon those who had rejected Him and sinned against Him.

Ponder, today, the holy and Sorrowful Heart of the Blessed Virgin Mary. As you do, try to understand her heart more fully. The only way to comprehend the depth of love in her heart is through prayer. In prayer, God will reveal her immaculate love to you and inspire you to imitate her more fully, turning from all selfishness to more fully embrace selflessness, so as to share in the perfect love shared between this immaculate mother and her divine Son.

Prayer:

Most Immaculate and Sorrowful Heart of Mary, I thank you for the unending depth of compassion you had for those who sinned against your Son and for loving me with that same love. As you grieve with a holy sorrow over my own sins, please pray for me, that I will more fully understand your compassion. As I do, I pray that I will be able to more fully imitate and participate in that love, flowing from your pure and perfect Sorrowful Heart.

Our Lady of Sorrows, pray for me.

Thursday, September 12, 2024

The Father in Adolescence: A Mission Towards Salvation


I. The Necessary Role of the Father: Guide in Autonomy and Faith

When we talk about adolescence, we must recognize that this is the moment when the child begins to seek answers beyond the maternal nest. It is here that the father must fully exercise the role that God has entrusted to him: to be the leader who guides his child not only towards emotional maturity but also towards spiritual fulfillment. This authority should not be seen as oppressive or arbitrary but as a service to the good of the family. A father who exercises his authority with justice and love is a special grace for the home, a living image of God’s rule over His creatures.

II. The Virtues of the Father According to St. Thomas Aquinas

St. Thomas Aquinas, in his Summa Theologica, identifies the cardinal virtues as fundamental to the Christian life, and these same virtues are essential for a father who seeks to guide his family toward God. The most important virtues for the paternal role are:

1. Prudence

2. Justice

3. Fortitude

4. Temperance

These cardinal virtues are indispensable for the father to exercise his authority justly, prudently, and lovingly. Through them, the father becomes a living example of virtue, helping his children to grow in goodness.

III. The Holy Spirit: Source of Wisdom and Strength for the Father

The role of the father in the adolescence of his children cannot be exercised adequately without the help of divine grace. It is here that the Holy Spirit becomes the essential source of wisdom and strength for the father in his mission. Although the father receives the grace of state to fulfill his role, this grace needs to be continuously nurtured through the invocation of the Holy Spirit.

IV. The Father as an Active Guide in the Sacramental Life

The father is also responsible for guiding his children in the sacramental life. In many families, the mother has been the one to plant the first seeds of faith, but it is the father who must consolidate and strengthen this teaching.

V. The Father as Authority: Not Passive, But Active and Just

One of the great evils of our time is the passivity of many fathers in the education of their children. This passivity is a form of abdication of the authority and responsibility that God has given the father as the head of the family.

VI. The Urgency of Returning to the Paternal Role in Today’s Society

Today’s society faces a deep crisis regarding the figure of man. On one hand, machismo has distorted the true meaning of male authority, turning it into an abuse of power. On the other hand, the passivity and disinterest of many men have led to an abdication of their responsibility as spiritual leaders of their families.

Bibliography

St. Thomas Aquinas. Summa Theologica. Ediciones B.A.C., Madrid. This classic work remains the fundamental reference on the cardinal virtues and the role of the father as head of the family.

St. John Chrysostom. Homilies on Family. Editorial Ciudad Nueva. St. John Chrysostom offers profound reflections on the role of fathers in the spiritual and moral education of their children.

St. Augustine of Hippo. Confessions. Ediciones B.A.C., Madrid. This classic work includes reflections on the importance of education in virtue from a Christian perspective.

St. Pius X. Encyclical Acerbo Nimis, 1905. In this document, St. Pius X emphasizes the importance of fathers as the first catechists of their children and as spiritual guides in the home.

St. John Bosco. On Education. Librería Salesiana, Turin. St. John Bosco, known for his love for youth, gives clear examples of the balance between discipline and tenderness in the formation of young people.

The Life of St. Joseph. In various traditional Church documents, St. Joseph is presented as the model of father and husband, demonstrating the virtues of fortitude, justice, and paternal responsibility.