EVASION: THE NEW COMMANDMENT OF THE YOUTH

“Be free, don’t tie yourself down.”

That is the catechism the modern world endlessly repeats to young people. It has convinced them that promise is a chain, that commitment is a prison, that sacrifice is madness. The entire culture has become a school for fugitives: no one must ever say “forever,” no one must embrace the cross of fidelity, no one must remain.

And yet, the paradox bursts forth in every heart: if everything is so free, why does everything feel so empty? If there are thousands of “contacts,” why is no one truly known? If love is so liquid, why does loneliness echo so loudly?

The new commandment of evasion does not liberate—it enslaves. The young person who flees every commitment does not conquer freedom, but condemns himself to the perpetual anxiety of never having a home. A ship without a harbor does not sail farther: it is lost. A heart that never binds itself does not soar higher: it bleeds out in the air.

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I. THE EMPTINESS AS PROOF

No theory is needed to confirm it: just look. The generation that boasts most of its options is the one least able to choose. The one that proclaims freedom the loudest is the most enslaved to anxiety. The one that talks the most about connections is the loneliest.

The emptiness is no coincidence: it is evidence. The human heart was not made to jump from one experience to another, but to remain in love. When that permanence is denied, one falls into nothingness.

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II. THE DISORDER OF THE END

St. Thomas teaches clearly: every being acts toward an end, and man’s ultimate end is beatitude—that is, God. But the evader has twisted the scale: he has placed his happiness in what is fleeting. He seeks fulfillment in pleasure, in comfort, in immediate gratification.

It is not that he loves evil, but that he seeks the good where it is not. And thus his life becomes constant frustration: because he tries to drink water in the desert. Evasion is, metaphysically, the absurd attempt to find happiness in nothingness.

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III. THE VICE THAT ATROPHIES THE WILL

Evasion is not an accident: it is a vice. And vice, as the Angelic Doctor would say, is not merely a bad habit but a corruption of nature. Virtue perfects the will; vice mutilates it.

The culture of escape has bred young people whose wills have atrophied. It is not that they do not want to commit: it is that they no longer can. Their will, tamed by flight, has become incapable of a definitive “yes.” Thus, the evader is not a rebellious hero, but a weak slave, unable to embrace his own vocation.

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IV. LOVE REDUCED TO INSTINCT

Love, in its fullest sense, is an act of rational will. Animals move by instinct; man, by reason and choice. But in the culture of evasion, love has been reduced to feeling, to appetite, to passing chemistry.

That is why bonds are so fragile: because they depend on emotions that change with mood. “Love without metaphysics” is not love: it is appetite disguised. And appetite does not build homes, does not sustain marriages, does not give children.

The other is no longer an end, but a means. No longer a soul created in the image of God, but an object for consumption. That is why modern relationships look so much like store windows: one chooses, one uses, one changes, one discards.

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V. SOCIETY AS A SCHOOL OF EVADERS

The young person did not invent this flight: he was trained in it. The weakened family did not teach sacrifice; the school suppressed rigor; the contemporary Church preferred silence to truth; the market turned the neighbor into a product; technology fabricated a virtual world where everything is reversible, ephemeral, disposable.

Never have there been so many “friends,” and never so little friendship. Never so many couples, and never so little love. Never so many freedoms, and never so much fear. Evasion is the unwritten commandment of a system that needs men without roots, without permanence, without home.

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VI. THE SIN OF EVASION

Evasion is not neutral: it is sin. It is the denial of sacrifice, and therefore the denial of love. It is the vital heresy of a generation that rejects the cross. But without the cross there is no love, and without love there is no life.

The Gospel said it centuries ago: “There is no greater love than to lay down one’s life for one’s friends.” Evasion whispers the opposite: “There is no greater mistake than to lay down your life for anyone.” A culture that lives this way has already condemned itself to sterility.

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VII. GRACE AS REMEDY

Here St. Thomas is blunt: wounded nature cannot rise on its own. The will sickened by original sin has no strength to pronounce a definitive “yes.”

Grace is not an ornament: it is the only medicine. Confession, the Eucharist, prayer—these are not accessory rites, but the very places where man receives the strength to promise and to remain. The “yes forever” of marriage, of religious vocation, or of faithful friendship is not a human feat but a miracle of Grace.

Without God, every commitment ends in flight. With God, even the impossible—perpetual fidelity—becomes a path of holiness.

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VIII. THE BEAUTY OF PERMANENCE

It is not enough to speak of truth and goodness. Beauty too unmasks evasion. Because evasion is ugly. A life made of flights is like a broken painting, like a symphony interrupted at every bar: it lacks form, integrity, harmony.

Commitment, on the other hand, is beautiful. The fidelity of a long marriage is more splendid than any showcase of fleeting pleasures. A vocation sustained over time has the majesty of a cathedral standing tall. A friendship that endures years and trials is more melodious than any passing song.

Evasion promises youth but delivers ugliness. Sacrifice seems harsh, but shines with splendor. Tradition knew it: the Cross, terrifying to the carnal eye, is the highest beauty of love, for in it is revealed the perfect order of self-giving.

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IX. BEING AND PERMANENCE

Modernity has divinized change, the ephemeral, the reversible. But St. Thomas teaches that being itself is permanence, that mutability is accidental, and that human fidelity participates in the very being of God, who is eternal and unchanging.

The evader does not know it, but when he flees every commitment, he renounces not only love but being itself. He dissolves into nothingness, because nothingness is the only thing that does not remain. The man who promises and fulfills, on the other hand, partakes in the stability of God himself.

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CONCLUSION: FROM “MAYBE” TO “YES”

The modern commandment of evasion has turned the world into a graveyard of broken promises. It has produced empty homes, fragile friendships, weary souls.

But the heart knows what ideology denies: that only the one who promises and remains is happy. Evasion leaves ruins; commitment raises cathedrals. Flight produces ugliness; fidelity engenders beauty. Caprice is smoke; promise is rock.

The young person has before him two paths: to keep worshiping the idol of the ephemeral and end up lost in nothingness, or to dare to say a definitive “yes” and discover therein the only true freedom.

For only the one who gives himself without fleeing lives; only the one who remains loves; and only the one who loves already participates, here and now, in eternity.

Oscar Méndez O.

VIRTUE IN WOMEN

"The first fundamental virtue of the Christian woman is piety; but an educated, solid, and exemplary piety.

Her piety must be educated by an exact and reasoned knowledge of Christian doctrine. She needs, above all, a clear knowledge of our religion, to be prepared to solidly instruct, whether at home or outside of it, all those who vegetate in ignorance. Happy are the children who, from the earliest age, have learned the rudiments of the faith from the pious lips of their good mother or virtuous sister!

Religious knowledge must be elevated to the level of scientific knowledge: that is, they must understand the foundations of certainty on which the truths of our holy faith rest.

This reasoned knowledge of our holy faith is, especially in our days, indispensable for the Christian woman; because in our century of unbelief, she must be prepared and must prepare those who are  his own defenses against the pestilent contagion of skepticism; and it must also, many times, confound the ignorance of the wicked.

Their piety must be not only instructed, but also solid; and it will be so if it is based on the unshakeable convictions of faith, and on a will firmly resolved to serve God above all things. From this solid piety, well grounded on the convictions of the intellect and the firmness of the will, there spontaneously springs constancy in the well-regulated practice of devotion; the exercises of which will never be omitted, even if they cost some sacrifice.

Finally, piety must be exemplary; that is, it must be accompanied by good example, by the practice of Christian virtues, especially those born of charity, such as gentleness and affability in dealings, which make piety lovable.  ✨ Fr. Francisco J. Schouppe, S.J.

📖 The Christian Woman: Her Mission, Her Formation, and Her Defense.

THE GREAT VALUE OF WOMEN

"As woman endures, human life either stands or collapses. Where woman is reduced to an object of pleasure, natural instincts and the life of the senses prevail; but when woman imitates the delicacy and modesty of Mary, true culture and human dignity flourish. When woman loses her delicacy, her modesty, her self-esteem, man loses his respect for her, and the ruin of society begins."

✨ Bishop Tihamér Tóth

📖 The Virgin Mary

IN DEFENSE OF THE KITCHEN, THE SKIRTS, AND CIVILIZATION

 EN DEFENSA DE LA COCINA, LAS FALDAS Y LA CIVILIZACIÓN  (O POR QUÉ FREÍR UN HUEVO ES MÁS REVOLUCIONARIO QUE ESCRIBIR UN LIBRO SOBRE LIDERAZGO FEMENINO)

“Una mujer santa es suficiente para sustentar una casa, y una casa santa es suficiente para sustentar a un pueblo”.

— Santa Teresa de Jesús

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DEDICADO

A todas las mujeres que han sostenido el mundo sin aparecer en ningún currículum.

A los que callan, sirven, oran y aman con heroísmo diario.

Y a los que se han olvidado…para que vuelvan.

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HOY EN DÍA HAY MUJERES que rezan el Rosario, reciben la Comunión en latín, leen a San Luis de Montfort… pero todavía creen que cocinar es una pérdida de tiempo.

Mujeres que aplauden el dogma de la Asunción pero se escandalizan si se les sugiere volver a usar faldas.

Mujeres que proclaman a la Virgen como Reina… pero les resulta humillante tender la ropa, fregar el suelo o hornear el pan con sus propias manos.

Así son los tiempos: las mujeres católicas “formadas” ya no quieren formar a nadie.

Ni almas, ni niños, ni pasteles.

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I. LA MODERNIDAD NO COMENZÓ EN LAS UNIVERSIDADES, SINO EN LA COCINA VACÍA

La Revolución no llegó con fusiles, sino con microondas.

El día en que la madre dejó de servir comidas y comenzó a hacer pedidos por teléfono fue el día en que comenzó el colapso de Occidente.

“La desintegración de la familia no empezó en los tribunales, sino en la mesa mal servida.” — Jean Ousset

Hoy todo el mundo llora por la crisis de vocaciones, la corrupción política y la decadencia moral.

Pero pocos se atreven a decir lo obvio: la caída comenzó cuando las mujeres abandonaron el hogar para “realizarse” en empleos que ningún hombre cuerdo habría envidiado.

Y así, mientras ellas elaboraban políticas institucionales de género desde un cubículo sin ventanas, sus hijos aprendían a pensar a través de TikTok y sus maridos se convertían en expertos en recalentar los restos de su matrimonio.

Porque sí, el alma también se enfría cuando se sirve en platos desechables.

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II. EL EGO ILUMINADO CON VELO Y CHAQUETA

Una generación entera de mujeres ha llegado a creer que ser ama de casa es algo que se “tolera” cuando no hay una opción mejor.

Han hecho de su currículum su biografía espiritual.

Ya no dicen “soy madre”, sino “soy abogada y además tengo hijos”.

No dicen “soy esposa”, sino “soy consultora especializada en equilibrio hogar-trabajo”.

“Hay más vocación en una madre que canta que en diez activistas gritando.” — Rafael Gambra

He aquí la verdad: se han convertido en hombres mediocres sin dejar de ser mujeres frustradas.

Sí, van a misa, pero ya no escuchan la música del hogar.

Hablan de castidad, pero no tienen idea de lo que es la modestia.

Rezan novenas, pero no saben coser un botón.

Admiran a Santa Mónica, pero les parece un desperdicio quedarse en casa cuidando a un niño que —¡horror!— todavía no sabe leer a Santo Tomás de Aquino.

Y mientras sus abuelas, con menos educación, criaron santos, estos nuevos “iluminados” apenas logran criar adultos funcionales.

“La mujer moderna quiere hacer todo lo que hace un hombre… excepto las cosas que los hombres hacen bien.” — GK Chesterton

Una vez conocí a un señor erudito, piadoso, que en un almuerzo parroquial (esas reuniones tibias donde se sirve teología sin sal) se atrevió a hacer una pregunta aparentemente inocente:

“¿Por qué no escribes tus recetas?”, dijo a un grupo de señoras católicas modernas, muy versadas en los cánones y en el feminismo espiritualizado.

La reacción fue inmediata: lo miraron como si hubiera propuesto restablecer la Inquisición.

Una murmuró algo sobre “reducir a las mujeres a la cocina”, mientras que otra, formada en estudios de género y angelología, declaró solemnemente que “las mujeres católicas de hoy están destinadas a cosas más elevadas”.

Curioso. Santa Hildegarda escribía recetas. Santa Zita cocinaba. Santa Teresa daba instrucciones detalladas para los guisos, y San Benito organizaba monasterios con horarios de horneado precisos.

Pero claro, no tenían Twitter.

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III. LA COCINA NO ES ESCLAVITUD: ES GOBIERNO LITÚRGICO

La cocina no es el rincón del sumiso.

Es el corazón del hogar, el laboratorio del amor concreto, el lugar donde el tiempo se transforma en pan y el pan en comunión.

Allí se canta, se reza, se consuela, se cultiva el gusto, se transmiten historias y se prepara el alma para enfrentar el mundo.

No hay liturgia sin altar, ni hogar sin fuego. Y en el hogar, la mujer enciende el fuego. — Monseñor Henri Delassus

La mujer tradicional no era sumisa. Era imparable.

Ella organizaba, cuidaba, dirigía, embellecía, educaba, corregía, cosía, cocinaba y oraba.

Todo sin quejarse de que “nadie valora su esfuerzo”.

Ella no necesitaba validación porque sabía que estaba haciendo lo único que importaba.

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IV. ¿QUÉ SE PIERDE CUANDO UNA MUJER ABANDONA EL HOGAR?

• Se pierde la primera escuela de la virtud.

• Se pierde la posibilidad de formar el corazón antes que el intelecto.

• Se pierde la belleza de lo cotidiano: el mantel limpio, la sopa caliente, el aroma del hogar.

• Se pierde el suave canto al barrer.

• Se pierde el orden que sustenta la paz.

• El alma de la civilización se ha perdido.

“El hogar cristiano no es una construcción humana, sino una realidad querida por Dios.” — Pío XII

¿Y qué se gana?

Un salario que apenas alcanza para pagar la terapia familiar, escuelas costosas que enseñan contra la Fe y un sentimiento crónico de culpa que ninguna conversación espiritual puede aliviar.

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V. QUERIDAS MUJERES CATÓLICAS “FORMADAS”… HAN SIDO ENGAÑADAS

No eres más libre.

No eres más respetado.

No eres más feliz.

La oficina te ha envejecido antes de tiempo.

Los pantalones te han endurecido.

El desdén por la cocina te ha alejado del misterio.

Porque el fuego del hogar no es un símbolo kitsch: es un altar.

Y quien la abandona, abandona su sacerdocio femenino.

“Dios no dio a la mujer el púlpito, sino algo más alto: el regazo donde los santos aprenden a hablar.” — San Francisco de Sales

No queremos “debatir” esto.

Queremos proclamarlo, como un profeta anuncia la lluvia después del desierto.

—

VI. FINAL (Y SIN POSTRE)

Esto no es ninguna imposición, por supuesto.

Es apenas una sugerencia fraternal, ofrecida con el aroma del pan recién horneado y la certeza de que si el mundo ha perdido el rumbo es porque tú —sí, tú— saliste por la puerta equivocada.

¿Te ofende sugerirte que escribas tus recetas? Quizás.

Pero lo más ofensivo es que no conozcas ninguno.

Regresar.

Regresa antes de que no haya ningún lugar a donde regresar.

Regresa antes de que tus hijos te miren como extraños.

Antes de que la Iglesia se convierta más en ONG que en Madre.

Antes de que el mundo se quiebre por completo por falta de mujeres que sepan cocinar, amar, callar y cantar.

Regresa con tu delantal y tu gloria.

Con tu falda y tu fuerza.

Con harina en las manos y oración en los labios.

Volved, no porque seáis esclavos,

pero porque sois reinas.

Y las reinas no desprecian su palacio: lo gobiernan desde dentro.

María no necesitó un púlpito, pues toda su vida fue un himno silencioso. Cocinaba, servía, esperaba, guardaba… y en ese silencio —más elocuente que mil tratados— se gestó la redención. Por eso es Reina: no porque hablara más alto, sino porque escuchaba con más atención.

Porque cuando una mujer ilumina su cocina con amor, el infierno tiembla.

Y cuando regresa a su casa, el diablo pierde terreno.

Oscar Méndez O.

THE WOMAN

 

THE AWAKENING OF CECILIA: THE LEGACY OF A MATURE WOMAN

I. A CRISIS YEARS IN THE MAKING

Dr. Velazco’s office had the air of a place that had witnessed too many souls searching for answers. There were no framed motivational quotes, no soft music playing in the background—only a dark wooden bookshelf filled with worn-out books and a bronze crucifix dominating the room with its imposing presence.

Cecilia sat in the farthest chair, like someone who had arrived late to an appointment with herself. She dressed with the elegance of a woman who had never allowed her world to completely fall apart, yet her posture betrayed something—a weight invisible to the eye, the wear of years of unspoken words.

Dr. Velazco closed a notebook and observed her patiently.

—How can I help you, Cecilia?

She sighed, an exhausted exhalation that seemed to come from the deepest part of her being.

—I don’t know, Doctor. But something isn’t right.

Velazco nodded, as if he had heard that phrase too many times before.

—What do you feel?

Cecilia drummed her fingers on her purse before responding.

—I don’t feel anything. Or rather, I don’t feel what I should. I did everything right. I was a good wife, raised my children, kept the house, went to Mass on Sundays. But now, nothing makes sense.

The doctor intertwined his fingers.

—How long have you been feeling this way?

She looked at the ceiling, as if the answer were written among the beams.

—I don’t know… A year? Five? Maybe more. Sometimes I think it all started when I stopped being needed. My children are adults now, they have their own lives. Vicente and I… well, we’re together, but we could just as well not be, and nothing would change.

Velazco picked up his pen but didn’t write anything.

—Do you still love him?

Cecilia shifted in her seat.

—I think so. Or at least, I think I would if I knew how. But he’s not the same. We used to talk, argue, laugh. Now we just inform each other about things: ‘I bought bread,’ ‘I’ll be late,’ ‘We’re out of coffee.’ Is that all that remains after 30 years? A news bulletin?

The doctor smiled slightly.

—And what do you do to change it?

Cecilia frowned.

—Me? Nothing. Isn’t he supposed to do something too?

Velazco picked up a book by Saint Thomas Aquinas and opened it with studied calm.

—Cecilia, Saint Thomas says that love is an act of the will, not a fleeting emotion. Do you know what that means?

She shook her head.

—It means you’re waiting to feel before acting, when in reality, you must act in order to feel.

Cecilia scoffed.

—Are you saying I should pretend everything is fine until I believe it?

The doctor shook his head.

—No. I’m saying that love doesn’t die all at once. It falls asleep. And what falls asleep can be awakened. But someone has to do it first.

II. THE INVISIBLE CRISIS: WHEN A WOMAN QUESTIONS WHO SHE IS

Cecilia remained silent for a long moment. Then, slowly, she lifted her gaze and let out a confession she had never spoken aloud before:

—Doctor… what if this isn’t just about Vicente? What if the problem is me?

Dr. Velazco rested his elbows on the desk, attentive.

—Go on.

Cecilia felt a lump in her throat.

—I’m afraid. Afraid that I’ve lost something I don’t even know if I ever had.

—What do you mean?

—That… I don’t know who I am anymore. I spent years being a mother, a wife, a daughter… and now I’m none of those things in the same way. I feel invisible.

Velazco observed her calmly.

—Why invisible?

—Because I’m no longer at the center of anything. My children don’t need me like before. My husband feels like a stranger. I’m no longer young, no longer desirable, no longer essential to anyone.

The doctor picked up an old volume of Saint John Chrysostom and leafed through it unhurriedly.

—Cecilia, do you know what Saint John Chrysostom said about mature women?

She shook her head.

Velazco read aloud:

“The woman who has walked the path of motherhood and marriage does not become a soul in disuse, but the pillar that upholds the faith of generations. If she falters, everything falters. If she stands firm, everything stands firm.”

Cecilia shivered.

—Are you saying my role isn’t over?

Velazco nodded.

—Exactly. Until now, your life has been about building a family. Now your life is about sustaining it.

—But if my children are already grown…

—Now they need your guidance.

A heavy silence followed. Cecilia swallowed hard.

—I never thought of myself that way.

—Because modernity has made you believe that a woman’s worth is measured only by what she produces or how she looks. But your greatness lies in what you transmit, in what you protect, in what you leave behind.

—Then… what should I do?

Dr. Velazco looked at her firmly.

—First, recognize that your life is not over; it has entered its most important stage.

—Second, abandon the idea that your mission was only to raise children. Your mission now is to ensure that your home does not lose the faith.

—Third, embrace your role as the pillar of your family—the woman who will keep the light burning in times of darkness.

Cecilia felt the weight of truth pressing on her chest, but it was a different kind of weight—not the weight of anguish, but the weight of a mission.

—I had never seen it that way…

—Because no one had ever told you. But now you know. And now, you must act.

III. THE FIRST STEP

That night, Cecilia arrived home. Vicente was sitting on the couch, his gaze fixed on the television.

She stood in the doorway, looking at him with new eyes. He wasn’t a stranger. He was the man God had placed by her side to walk together until eternity.

She approached him slowly and sat beside him.

—Vicente.

He looked up, surprised.

—Yes?

Cecilia took a deep breath.

—I want us to start praying together for our family.

Vicente raised an eyebrow.

—Pray?

—Yes. It’s our turn to uphold our family.

He watched her in silence for a moment, then nodded.

That night, Cecilia ceased to be a woman in crisis and became the guardian of her home.

There was nothing left to wait for. It was her time to act.

OMO

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

Motherhood

"Now, a woman's function, a woman’s way, a woman’s natural bent is motherhood. Every woman is called to be a mother: mother in the physical sense, or in a more spiritual and more exalted, yet real none the les.”

-H.H. Pius XII, excerpts from “Questa grande”, dated October 21, 1945. Address to the Delegates of the Catholic Women's Associations of Italy.

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What signal do you want to send?

«Women have a power. By the way we dress and by the way we behave, we can invite a man either to be a gentleman or an animal.

«Then, if a woman wants a man to appreciate her intelligence and personality, she will probably do better if she does not distract him with the piercing in her navel.

«The question I have to ask myself is: What do I really want? Is it more exciting to be truly loved by a man or to attract the gaping glances of many? For those who have the audacity to prefer a man's love, modesty is a tacit invitation to boys to be men enough to win our hearts. It is an invitation to them to consider that there is much more in us than just our bodies. That is why modesty is called the "guardian of love". Without having to say a single word, it sets the standard of respect.»

-Crystalina Evert

Source : La Dama Católica

Woman's Faith

May: Month of Mary, Month of Mothers

For a Catholic mother to serve her family is much more important, harder, significant and extremely more gratifying than any job or career could be. Any possible professional activity must be subordinated to her role in the household and must not interfere with it. A mother has more possibilities to change the world for the better, through the education and upbringing of good and holy children, than any other thing she could accomplish outside her family. The most sublime and significant work of art she can make is to instill convictions in and form her children as good and honest men and women and Catholics to lead them to God. Well brought up children will be a great good for society and for the nations, and will constitute the agents of change to make a more Christian and better world, and finally will become citizens of Heaven. Could there be a more magnificent mission than this one?

Mothers: You must take your children to God.

DECENCY AND MODESTY

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Source of information: Blog CATOLICIDAD http://www.catolicidad.com/2016/02/pudor-y-modestia.html. Translated from Spanish by Fabiola Lozano.