Wednesday, February 19, 2025

THE GREAT DEVOTION


"I am about to go to heaven. You are here to say that God wants to establish the devotion to the Immaculate Heart of Mary in the world. When you go to say it, do not hide. Tell all the people that God grants us graces through the Immaculate Heart of Mary. Let them ask her for them, that the Heart of Jesus wants the Heart of Mary to be venerated at its side, let them ask for peace from the Immaculate Heart of Mary, that God entrusted it to her. If I could put into the hearts of all the people the light that I have here in my chest, that is burning within me and makes me enjoy so much the Heart of Jesus and the Heart of Mary..."

Words of Saint Jacinta Marto to her cousin Lucia, both had the privilege along with Saint Francisco Marto of contemplating the Blessed Virgin Mary in Cova da Iria.


Monday, February 17, 2025

The Rose and the Fire


Sofía walked briskly, as always. High heels, a designer bag hanging from her wrist, and a coffee in the other hand. She wasn’t sure where she was going, but she didn’t care. Lately, her life had been running on comfortable inertia: fashion, social media, parties, music. Everything seemed designed to be seen, to be shared. She was beautiful, and she knew it. But in the last few months, an uncomfortable feeling had been growing inside her, like a murmur she couldn’t silence.

The whole world applauded her, but something inside her felt empty.

That day, she decided to take a detour through a solitary park, with ancient trees that seemed to whisper stories of the past. That’s when she saw her.

Sitting on a stone bench, an old woman was twirling a withered rose between her fingers. Her hands were wrinkled, yet there was something serene, something unbreakable in her posture. Sofía couldn’t help but stop.

—“It’s beautiful, isn’t it?”— the old woman said without looking away from the flower.

Sofía nodded, though in reality, the rose looked like it was about to fall apart.

—“It was cut days ago, yet its fragrance still lingers,”— the old woman continued. —“It no longer has yesterday’s freshness, but it still gives off its essence.”

Sofía frowned.

—“And what will happen when it no longer smells?”

The old woman looked at her with clear eyes, so deep that Sofía felt a strange vertigo.

—“It will turn to dust. Like all things that remain only on the surface.”

Sofía shivered.

—“I don’t understand…”

The old woman smiled tenderly, but her gaze was firm.

—“Today, beauty has become a disguise, a deception. We’ve been convinced that to be beautiful is to attract attention, but they never told us that the body is just a wrapping. We were trained to show ourselves, but not to be. We were made to believe that we are valuable for what we reveal, but never for what we conceal.”

Sofía felt a lump in her throat.

—“And what’s wrong with beauty?”— she asked, with a more defensive tone than she intended.

—“Nothing,”— the old woman replied. —“The problem is when beauty is emptied of meaning. When you use it as bait instead of as a gift. When a dress does not enhance dignity but destroys it. When a woman ceases to be a mystery and becomes a display case.”

Sofía felt the ground become unsteady beneath her feet.

—“Women today are like plastic roses,”— the old woman continued. —“They look perfect, but they have no fragrance. They don’t die, but they don’t live either. They don’t hurt, but they don’t love. They have traded fire for artifice, essence for image.”

—“But… isn’t it important to feel good about oneself?”— Sofía insisted, looking for a way to defend herself.

The old woman tilted her head gently.

—“Yes, but tell me, is feeling good the same as being free?”

Sofía opened her mouth, but she didn’t know what to say.

—“Today, they tell you that you are free if you can do whatever you want with your body,”— the old woman continued. —“But true freedom is not following desires that others have planted in you. It is choosing what is good, even if no one else does. It is knowing that you are more than a dress, more than a like, more than a well-shaped body.”

—“But if I dress nicely, what harm is there in that?”— Sofía insisted.

The old woman smiled gently.

—“Nothing, my child. God Himself clothes the lilies of the field in beauty. But notice: their beauty is not forced, nor fake, nor does it provoke disorderly desires in others. They grow with dignity, with grace. True beauty attracts the soul, not just the eyes. Have you ever wondered if what you wear leads someone to look beyond your body?”

Sofía lowered her gaze, unsettled.

—“But… fashion changes,”— she whispered, more to herself than to the old woman.

—“And truth does not,”— the old woman replied firmly. —“Do you know why the world insists so much on undressing women? Because nakedness is not just physical, it is spiritual. The more the body is displayed, the less the soul is valued. The more it is shown, the less it is protected. And the less it is protected, the easier it is for people to treat it as a disposable object.”

The air grew heavy.

—“We have forgotten that the body is a temple,”— the old woman continued. —“And one does not enter a temple in just any manner, nor does one allow just anyone to profane it. A woman who dresses with dignity respects herself, and those who respect themselves teach others to respect them.”

Sofía felt the urge to argue, to justify fashion, to talk about freedom. But a part of her knew she had no answer.

—“And what does it mean to burn?”— she finally asked, her voice weaker than she expected.

—“To burn means not to fear the truth. It means that your beauty is not a lure but a reflection of what you are inside. That instead of attracting glances, you illuminate souls. That you become a woman who inspires others to look upward, not downward.”

Sofía looked at her reflection on her phone’s black screen. Her tight clothes, her rehearsed pose, her perfectly outlined lips. For the first time in years, she felt that none of it truly represented her.

The old woman extended the withered rose. Sofía took it in her hands. Gently, she brought the flower to her nose and inhaled its scent. It still smelled of something.

—“Roses are not born to decorate shop windows,”— the old woman whispered. —“They are born to be a garden, to be a fragrance, to be fire.”

Sofía lifted her gaze, but the old woman was gone.

Only the rose remained.

OMO

Friday, February 14, 2025

Happy Saint Valentine's Day!!


 According to tradition, Saint Valentine risked his life to marry couples in a Christian way during times of persecution. He finally gave his life in martyrdom, which is the highest manifestation of love. The love of this holy priest for Jesus Christ and for defending the Sacrament of Marriage inspires us to elevate human love to the heights of divine love for which we were created. Christians should take advantage of this feast to recover the Christian sense of love and marriage in the light of Christ.

Wednesday, February 12, 2025

I AM GOD’S WHEAT: MARTYRDOM AS A TRANSFIGURATION IN CHRIST


At the dawn of Christianity, when the blood of the just stained the arenas of the circus in crimson, voices arose—not pleading for mercy, but for consummation. They were the martyrs, witnesses in the highest sense of the word, whose souls, enkindled with divine love, longed for their passage as the deer thirsts for the living waters. Among them shines with singular splendor St. Ignatius of Antioch, who, foreseeing the nearness of his sacrifice, uttered words that echo in eternity:

“I am God’s wheat, and I must be ground by the teeth of wild beasts to become the pure bread of Christ.”

What is this cry if not the supreme expression of faith reaching its peak? It is not lamentation, nor resignation, nor mere natural courage; it is the voice of a soul that has grasped the deepest mystery of Christianity: to die in Christ is to be reborn in glory, to be ground is to be transformed, to disappear in oblation is to find the fullness of being.

Martyrdom is the highest configuration with the Redeemer; it is the ultimate and perfect expression of love. The world sees it as a defeat, but the Church sings it as a triumph; the persecutors believe they are destroying, but they are merely purifying; death seems to devour the just, but in reality, it exalts them.

1. God’s Wheat: Martyrdom as an Eucharistic Sacrifice

St. Ignatius does not merely accept martyrdom; he desires it, embraces it, and prays for it—not as one who despairs of life, but as one who has understood that the true meaning of existence is not in preserving it but in offering it. His metaphor of wheat holds sublime symbolism: the martyr is not a condemned man but bread in preparation; he is not a helpless victim but a voluntary holocaust.

Sacred Scripture gives us the key to understanding this mystery:

“Unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it bears much fruit.” (John 12:24)

The Church has always understood that in the offering of the martyr, the sacrifice of Christ is prolonged. The Eucharist is the center of Christianity because it is the living memorial of the Sacrifice of Calvary; but martyrdom is its realization in the flesh of the saints. This is why the early Church celebrated Mass upon the tombs of the martyrs: in them, what was mystically accomplished on the altar became visibly manifest.

St. Ignatius grasped this with all the lucidity of a soul inflamed by God: his death was not annihilation, but transfiguration. Just as wheat is ground to become bread, so he would be ground to become a perfect offering. He does not cling to life because his heart beats with the certainty that by dying with Christ can one reign with Him.

2. Martyrdom: Total Union with Christ

The world does not understand martyrdom. To the earthly mind, death is always an evil, a failure, an irreparable loss. But Christ has completely overturned this vision:

“Whoever loses his life for My sake will find it.” (Matthew 16:25)

St. Ignatius is a soul wholly possessed by this truth. He does not fear the beasts, does not resist torture, does not seek escape. On the contrary, his only concern is that the faithful in Rome, moved by human compassion, might intercede to save him. That is why he writes to them with fervor:

“Let me be an imitator of the Passion of my God.” (Letter to the Romans, 6)

Here lies the heart of Christian martyrdom: it is not merely a heroic death, but a full identification with Christ crucified. St. Thomas Aquinas explains that martyrdom is the highest form of charity because in it, man offers his life out of love for God (Summa Theologica, II-II, q. 124, a. 3).

Indeed, the martyr does not merely imitate Christ; in him, the mystery of the Cross is fulfilled. As St. Paul teaches:

“I have been crucified with Christ; and it is no longer I who live, but Christ lives in me.” (Galatians 2:20)

This is why St. Ignatius does not fear, does not lament, does not waver. His flesh will be torn apart, but his soul will unite irrevocably with the Beloved.

3. Martyrdom as a Seed for the Church

Rome believed it was eradicating Christians by handing them over to the sword and the flames, but in reality, it was multiplying them. In martyrdom, the mystery of Christianity was revealed with power: death does not conquer, the Cross does not destroy, and blood does not extinguish faith—it enkindles it further.

The blood of the martyrs is the seed of Christians.

St. Ignatius was not defeated in the Roman circus; he was crowned in eternity. He was not devoured by beasts; he was absorbed into glory. His martyrdom was not the end of his mission but its highest fulfillment.

The beasts have perished, the emperors have fallen, the colosseums are ruins, but the faith he confessed with his blood remains alive. His cry continues to resonate in the Church:

“I am God’s wheat, and I must be ground by the teeth of wild beasts to become the pure bread of Christ.”

May his testimony enkindle in us the ardor of the martyrs. May his example inspire us to live our faith with radical commitment. May his voice remind us that only in Christ is true life found.

OMO

Bibliography

St. Ignatius of Antioch, Letter to the Romans.

St. Thomas Aquinas, Summa Theologica, II-II, q. 124, a. 3.

The Holy Scriptures (Vulgate version and traditional translations).

Sunday, February 9, 2025

THE DULL SADNESS OF THE MODERN AGE


I. THE STRANGE SERIOUSNESS OF A WORLD THAT THINKS ITSELF CLEVER

One of the most baffling mysteries of modern society is its inability to laugh with genuine joy. It’s not that people don’t make jokes—they do, constantly—but rarely with true delight. Instead, modern humor is bitter, calculated, and, above all, sad.

There was a time when men laughed because life was a gift and the world a stage full of surprises. Today, the modern man laughs with a bitter smirk, as if trying to prove that he is too intelligent to take anything seriously. He has turned humor into a tool of sarcasm and disdain, a shield against the terrifying possibility of happiness. Because, in the modern mind, to be happy is to be naive, and to not take oneself too seriously is a sign of low intelligence.

This obsessive seriousness is the clearest sign of a world that has lost its grasp on reality. Because only those who possess the truth can laugh at everything without fear.

II. THE SADNESS OF THOSE WHO BELIEVE IN NOTHING

The problem with the modern world is not just that it lacks humor, but that its own philosophy makes it incapable of finding any.

To laugh, one must at least momentarily accept that the world is something good. And that is precisely what the modern man cannot do. If life has no purpose and the universe is a meaningless accident, then any expression of joy is, at best, a foolish distraction and, at worst, an offense against reason. The modern world is incapable of spontaneous joy because it has convinced itself that nothing is worth celebrating.

When men of old drank wine, they sang and toasted with joy because the wine was a gift. The modern man drinks to forget. Before, festivities were a reflection of gratitude; today, entertainment is merely a way to anesthetize oneself. The difference is simple: the man who believes in God drinks with joy; the man who does not drinks in despair.

III. HUMOR: A MATTER OF MENTAL HEALTH

In a sane world, laughter is a sign of sanity. Not because everything is funny, but because everything is meaningful. True humor arises from the ability to see life from the right perspective, to understand that the world is at once serious and ridiculous, profound and lighthearted, divine and human.

The saint and the wise man can laugh because they know man is small and yet, miraculously, loved by God. The madman and the proud man, on the other hand, never truly laugh, because they believe the universe revolves around their own gravity.

This is why the modern man—who thinks history begins with him and that the fate of the cosmos depends on his social media debates—is incapable of lighthearted laughter. He has made seriousness into a religion and has banished joy to the margins of childhood and ignorance.

But joy is not a sign of foolishness; it is a sign of sanity.

IV. ONLY THOSE WHO HAVE THE TRUTH CAN LAUGH

Laughter is not just a trait of human nature; it is proof that there is something in the universe worth celebrating. It is the spark that confirms that reality is neither a trap nor a nightmare, but a story with a purpose.

This is why saints have always been the most joyful. Because their joy does not depend on circumstances but on the certainty that truth exists and that God is good.

The modern world mocks faith, but it is incapable of laughing with the freedom of a believer. Because the one who possesses the truth can afford the luxury of laughing even at himself, but the one who has made relativism his only truth must cling desperately to his own importance.

When a Christian laughs, he does so with the confidence of a child playing in his father’s house. When the modern man tries to laugh, he does so like someone whistling in the dark to hide his fear.

V. THE SECRET OF JOY

The secret of joy is simple: not thinking oneself the center of the universe.

The man who sees the world as a gift is happy because he understands that his role in this story is that of a character, not a frustrated author trying to rewrite the plot. He does not need to pretend that everything is under his control, because he knows the script has already been written by someone infinitely wiser.

Christianity has always been the religion of joy because it is the only one that has a real reason for it. It not only offers an explanation for existence but a reason to celebrate it. It not only answers suffering but redeems it. It not only understands death but conquers it.

This is why the Christian can laugh freely, while the modern world, with all its science, progress, and technology, remains as dull as ever.

Because nothing is more boring than living in a world without meaning.

VI. THE WORLD HAS BECOME SERIOUS BECAUSE IT HAS LOST GOD

The problem with the modern world is not just that it has stopped believing in God but that it has taken itself too seriously. And a world that takes itself too seriously is a world doomed to sadness.

Before, men could laugh at their own flaws because they knew they were not the center of existence. Today, the slightest joke is taken as an offense because every man has turned his opinion into a personal dogma and his ego into a religion.

The world has banished laughter because it has lost humility. It has exiled joy because it no longer knows how to be grateful. And it has murdered humor because it has forgotten that reality is far greater than our intellectual pretensions.

But laughter will not disappear. Because truth, in the end, always triumphs.

And when the world, tired of its own dullness, rediscovers the greatness of simplicity, the wonder of the ordinary, and the immense joy of being a creature in the house of its Creator…

Then, it will laugh again.

OMO