The BIrth of Jesus

In the Third Joyful Mystery, we contemplate the birth of Jesus.

From the Gospel of John (3:16; 1:14)
"For God so loved the world that He gave His only Son, so that everyone who believes in Him may not perish but may have eternal life. (...) And the Word became flesh and lived among us, and we have seen His glory, the glory as of a father’s only son, full of grace and truth."

Commentary by Saint Gregory of Nazianzus:
The Son of God became man for love of man. Whoever gives his wealth to others becomes poor. He asks me to give Him my human nature so that He can give me His divine nature.

Meditation 1
God the Creator is incarnate in a creature. For many religions, it seems impossible that God could be incarnate in a human being, just as it seems impossible for the sea to fit into a small puddle of water. If we think only of God's transcendence, yes, it seems impossible, illogical, improbable. However, for God, nothing is impossible.

God is not only transcendent; He is also immanent, already present here and now in the heart of every thing and every person. The expression "God is closer to me than I am to myself" applies to everything; God is at the heart of both material beings and spiritual beings. Therefore, when we think of His immanence, it becomes easier to understand why He took a human form.

God "camped" among us, set up His tent among us, just as He once did when He accompanied His people for 40 years in the desert after liberating them from Egypt. That tent, where Moses met with God in dialogue, representing the people of God, was called the "tent of meeting." Jesus of Nazareth, Emmanuel, "God with us," is the new Tent of Meeting, for in Him, God and man meet. Through Jesus, God comes to man; through Jesus, man goes to God.

Meditation 2
"God became Man so that Man could become God." – St. Irenaeus
As they were leaving Jericho, a large crowd followed him (Jesus). Matthew 20:29

Jericho is both the oldest city in the world, with 8,000 years of existence, and the lowest city on Earth, some 500 meters below sea level. In the Bible, Jericho symbolizes sin. In the parable of the Good Samaritan, Jerusalem represents grace, while Jericho symbolizes sin.

The man who fell among robbers fell into disgrace because he was descending from Jerusalem, 800 meters above sea level, to Jericho. He was traveling from grace to sin; as people say, "He who forgets God lacks all good." To save humanity from sin, Jesus also descends to Jericho, but He does not stay there. He leaves Jericho, and a great crowd follows Him, ascending with Him from the sin of Jericho to the grace of Jerusalem.

The Son of God is born in utter poverty: in unexpected circumstances, without a place, without comfort. To God's poverty, Mary responds with her own poverty: offering the best of herself, enveloping and cradling the fragility of the Infant God, so that He does not lack the most important thing — Love.

The Birth of Jesus is an opportunity to contemplate the Holy God, who gives Himself in weakness: He is the Poor God who always brings out the best in us. How much fragility and powerlessness there is in our lives and in the lives of those around us! How many opportunities we have, like Mary, to offer what we have and to focus on Love! How do I face the difficulties and weaknesses of life? Do I see them as an opportunity to give the best of myself?

Prayer
Lord God,
You sent Your Son to be born among us in humility and poverty.
Grant that, like Mary, we may offer the best of ourselves,
welcoming Your love in every situation of our lives.

Help us to recognize Your presence in fragility and difficulties,
and to see every challenge as an opportunity to grow in Your love.
May we, like Mary, know how to focus on the essential,
offering what we have with generosity and simplicity.

Lord, just as Jesus was born in a humble stable,
make our hearts a worthy dwelling place for Your Son,
full of peace, love, and hope.

May we never forget the greatness of Your plan,
where even in the most unexpected and difficult circumstances,
You manifest Yourself in love and mercy.
May we, like the great crowd that followed Jesus,
rise from the darkness of sin into the light of Your grace.

Amen.

Fr. Jorge Amaro, IMC

Celebrate and live your Faith

So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift.  Matthew 5:23-24

Someone once said that the Christian life unfolds between the Church and the marketplace. "Ite missa est”, the priest would say in Latin as he dismisses the Christians after the Sunday Eucharist. This expression not only means that the Mass has ended but also that we are now on a mission. The Christian is either in Mass, celebrating his faith, or on mission, living out his faith. Celebration and life are inseparable. We celebrate what we live and live what we celebrate.

It is impossible to be a Christian without having a personal relationship with Christ, which is expressed in prayer, and without celebrating that same Christ in the Eucharist, in communion with others who share the same faith. If prayer and penance are the individual celebration of Christ, the Eucharist is the communal celebration of Christ with the community to which we belong, for one cannot be a Christian alone.

Celebrate What You Live, Live What You Celebrate
We deceive ourselves in thinking that even without any public or private manifestation of our faith, we are still Catholics. But this is not true. Those who cannot live according to what they believe will, sooner or later, begin to believe according to how they live.

Everything valuable in life can only be achieved with effort; passivity, the “dolce fare niente”, leads to nowhere, for in life what is good either costs money, effort, or both.

The engines of an airplane not only propel it forward but also keep it in the air. In fact, when the pilot wants the plane to descend, the first thing he does is reduce the engine power, and thus the plane gradually descends. However, if the speed is reduced below 200 km/h, the plane will fall. In this world, due to gravity, what does not have the strength to rise, falls.

Our fallen nature and our instincts already exert a gravitational pull toward evil; to overcome evil and grow as people, we must strive and counteract this pull. Prayer, confrontation with the Word of God, and all religious practices are essential aids. Without them, we are at the mercy of our instincts and the values society promotes. “Stay awake and pray that you may not come into the time of trial; the spirit is indeed willing, but the flesh is weak” (Matthew 26:41). 

Jesus himself experienced that the weakness of human nature requires the help of prayer as an exercise in self-awareness, to keep us in a constant state of alertness, and as a request for divine assistance, for, as Jesus said, “(…) apart from me, you can do nothing” (John 15:5).

To say that someone is a "non-practicing Catholic" is a contradiction, a fallacy. There are no "non-practicing" pianists, singers, or footballers. The gifts, talents, or skills we have, if we do not use them, we lose them. Faith is one of these gifts that only last as long as it is lived and exercised. “What is not used, atrophies,” as the saying goes.

“Love is like the moon: when it doesn’t grow, it wanes”. Faith is the same; it is either growing and strengthening, or it is waning and weakening. The liturgy of faith consists of the sacraments, especially the Eucharist, prayer, and listening to the Word of God.

Love also has its liturgies: if it is not expressed in words, poetry, songs, caresses, and intimacy, it begins to fade. Faith leads to the practice of good works, and these make faith grow. Love is the same; to love is to want the good of the other and to put yourself at the service of that good.

Eucharist and Charity
The Eucharistic bread being broken is an image or a symbolic act that reminds us that to be Christians, other Christs, we must share our bread with those in need. In this sense, the Eucharist, beyond being the celebration of the passion, death, and resurrection of the Lord, is also a sacrament of remembrance.

Not only of historical facts but also a symbolic act that reminds us of other gestures of Christ (such as riding a donkey into Jerusalem, washing the disciples’ feet, or driving the peddlers out of the temple). All this shows us that the ritual celebration of the Eucharist only has value for those who also celebrate the existential Eucharist, that is, those who share the bread with the poor.

The authentic Christian, the 100% Christian, is the one who not only celebrates the memory of the Lord with the community in the Church, but also individually in his or her life, who gives alms, helps, and puts into practice the words of Matthew 25: "I was hungry, and you gave me something to eat…". Those who only break bread in the Church but do not do so in life are half Christians, just as those who break bread in life but not in the Church.

Christ is in the bread that is given as food; thus, we too must become bread for others. We must share our time, energies, and resources, to the point of giving even ourselves. Christ is bread, bread is Christ, and the bread we share is Christ given to others. In this way, Christian practice merges with Christian praxis. The Eucharist extends throughout life. "Ite missa est": the ritual ends, and the existential begins. When we share the physical bread after the spiritual one, we recognize Christ in others.

Conclusion – Faith is an attitude toward life that is celebrated in the sacraments, especially in the Eucharist, and is lived out in charity toward others. Life cannot be divorced from celebration, nor can celebration be divorced from life. Those who do not celebrate what they live do not live what they celebrate.

Fr. Jorge Amaro, IMC

Faith, the Currency of Humn Relationships

For we walk by faith, not by sight. 2 Corinthians 5:7

Human beings are not only autonomous, free, and independent beings but also profoundly relational. We are born from a relationship of love, and we grow as human beings if we are loved unconditionally. We may have everything in life, but without love, we have nothing. We may reach the top of society, but if we do not love and are not loved, we will not be happy. More important than knowing why we live is understanding who we live for.

Human life is born and develops in relationships with others. These relationships can be analyzed by the sciences, especially by the human sciences, but they possess something that goes beyond the scientific realm. Science serves to know things, but it is not enough to know people. Faith and love are the foundations of human relationships, and neither can be the object of scientific study.

Knowing and Loving
Knowing something implies mastery and control. If I know the principle that regulates the rain, I can manipulate it, as the Chinese did before the Olympic Games to ensure it would not rain during the ceremony. However, God is not known in that way. God is known as people are known through intimacy and relationship.

A person only reveals and makes himself or herself known when he or she is loved. Conversely, when an enemy knows us, we become vulnerable. Just like a person, God only reveals Himself to those who love Him. We cannot know God or another person without getting personally involved. God and human persons cannot be reduced to laboratory objects. Loving implies commitment; knowledge without love becomes manipulation.

Faith: The Basis of Trust in Human Relationships
Faith is a reasonable leap, supported by reason. It is like someone walking along a path and, upon reaching a precipice, needs to jump to the other side. Faith is moving towards the future or seeing the present from the perspective of a reality that has yet to be materialized. It’s like sailing without a visible route or like a child leaping into his parent’s arms, trusting that he will be safely caught by his parent.

In terms of knowledge, faith does not fit into logical deductive analysis. It is more related to synthesis and intuitive knowledge. Having faith is intuiting that something is right, even without absolute guarantees; it is like writing a blank cheque, lending money or a book, trusting that it will be returned. Faith is taking a risk and betting on the uncertain.

Einstein’s general theory of relativity was, for a long time, an act of faith, born from Einstein’s own intuition, and only recently have we obtained proof of its validity.

When I accept a cheque for a service rendered, I believe it has funds. It would be offensive, and I could lose a friend if I refused it and asked for cash instead. When boarding a plane, I trust that the authorities have done their work to prevent any danger and that the pilots are prepared and well-intentioned. When eating in a restaurant, I trust the food’s quality without demanding it be analyzed beforehand. In some cultures, like in Ethiopia, the cook tastes the food in front of the guests to ensure safety, showing how trust is at the center of all human interactions.

In marriage, I believe the union will be for life. Even with a bank loan, the bank, after properly checking, grants loan based on the belief that the client will repay the amount. Even credit cards operate on faith. We speak of "faith in the markets" like we speak of "faith in God”.

Even self-esteem is related to faith in ourselves. We may or may not believe in our abilities, and this belief influences how we set out in life. Often, we take risks without being sure, hoping that success will confirm our talents.

If God does not exist, human life lacks meaning
If Christ has not been raised, your faith is futile (…) Then those who have died in Christ have perished. If for this life only we have hoped in Christ, we are of all people most to be pitied. 1 Corinthians 15:17-19

The enigma of human existence is deeply connected to the existence of God. If God does not exist, then human being, in a way, also ceases to exist as a person, and his or her life loses its meaning. Philosophers who followed the idea of the "death of God" — Jean-Paul Sartre, Albert Camus, and Søren Kierkegaard — stated that without the existence of a higher being, life becomes absurd. For life to have meaning, there must be criteria to guide our existence that are not the result of human creation — principles that transcend our origin and have authority over us.

Sartre stated that "Hell is other people”. Just as the soldiers of the high priest arrested Christ, God was imprisoned by Feuerbach, judged by Marx and Freud — who, ironically, like Annas and Caiaphas, were also Jewish — and finally sentenced to death and executed by the Nietzsche’s “Pilate”.

Ironically, with the death of God, humanity also died, because life lost its meaning. After Nietzsche, philosophers became thinkers of the absurd and nausea, like Sartre, not so much in response to the "corpse of God”, who has no body, but to the corpse of Man.

However, after recognizing that human existence is intrinsically linked to the existence of God, and even though God pre-exists and exists independently of man, human beings are the creatures for whom God exists. Only a creature conscious of itself can attain consciousness of the existence of God.

As we mentioned when talking about animism, it was the realization of the death of our physical body that gave rise to our spiritual "self"; it was the recognition of death as an end that shaped our understanding of existence as a "being”. Existence is temporal, but "being" is eternal. The desire for eternity, contrasted with the reality of our temporality, made us believe in the existence of God, the creator of all things, and fueled our thirst to know Him.

Another irony of fate: now the other, my fellow human being, with whom I used to live in harmony in society, as Sartre states, has become hell for me. And according to him, the only way out of this hell would be to eliminate it.

At the height of their absurdity, these thinkers even came to deny the trinitarian nature of human beings. A human being does not exist in isolation, but in coexistence with two others — the father and the mother. Either three exist, or none exist. How can others be hell? It is love for one’s neighbor, as for oneself, that guarantees equality, a fundamental principle for society and for human beings as social beings and members of society.

Without love for one’s neighbour, life in society would be impossible, and without society, individual life itself would cease to exist. If everyone thought like Sartre, this world would truly be a living hell.

On the other hand, it is the love of God above all things and people that guarantees us true freedom, an essential principle for the dignity of the human person. Without freedom, there is no full human life, no individual. We are only freed from things and people when we give our heart to God and accept His lordship.

If we do not submit to God, who makes us free, we end up submitting to other human and worldly realities — power, pleasure, wealth, popularity, physical beauty — becoming slaves to these realities and, consequently, idolaters, that is, worshippers of idols.

Conclusion – Without Faith, human life is not possible. To live as a free, autonomous and independent individual, a human being needs to trust in himself or herself. To live in society, in the family, in the community, in society at large, it is essential to trust others and be trustworthy.

Fr. Jorge Amaro, IMC

Quantum Physics and Faith

“If quantum mechanics has not profoundly shocked you, you haven’t understood it yet. Everything we call real is made up of things that cannot truly be understood as real.” — Niels Bohr

Physics is the mother of science
Physics is, in itself, a worldview, in other words, a matrix of our thinking. It is not the same to observe the world from Newton's mechanistic and materialistic perspective as it is to see it through the lens of quantum physics.

Contemporary thinking no longer explains reality based on Newton’s mechanistic physics, but on the theory of relativity and quantum physics. However, most thinkers, scientists, and even theologians still have their minds shaped by Newtonian physics.

The world of politics, universities, the media, and the economy is a world of cause and effect, where a cause always produces the same effect; thus, it is an atheistic, materialistic, and mechanistic world. Quantum physics, being new, will still need time to establish itself as the new worldview, and when it does, it will make belief much easier.

Universities, politics, and intellectuals are therefore outdated, behind the times and out of sync with the new reality. They live in an obsolete worldview. To update themselves, they must divorce Newton and marry Heisenberg. The world does not look nor work the way they believe it does.

Talking about the miracles of Jesus in the light of Newtonian mechanics, where reality works like a perfect machine in the unalterable routine of a clock, is more difficult than approaching the same topics from the perspective of relativity theory and quantum physics, where fixed and absolute laws of nature no longer exist, but is replaced by statistical probabilities.

Heisenberg’s principle goes even further by suggesting that reality, far from being fixed and predictable, has a high degree of uncertainty and unpredictability. Quantum physics challenges even common sense.

For Einstein, matter is a form of energy and energy is a form of matter; 95% of the universe is made up of dark matter, which is invisible. How much easier it is to talk about the resurrection of Christ’s glorious body and the spiritual body we will have after death!

Quantum Mechanics
Quantum mechanics profoundly alters our paradigms, challenging the logic that has governed science and our lives, breaking down boundaries that once seemed insurmountable, and putting an end to dualisms that opposed realities that we thought were opposites, such as:

Matter and energy
Static and dynamic
Visible and invisible
Tangible and intangible
Predictable and unpredictable
Material and spiritual
Scientific and philosophical

Let us examine some of these oppositions in more detail:
Matter/Energy – The heart of matter is as intangible as energy. The world of atoms and subatomic particles is essentially energy. Although we can measure and weigh atoms, the particles that compose them are made up of electric charges and are in motion, thus exhibiting the properties of energy. In essence, matter is describable and quantifiable, but in existence, it is energy, as it reacts, creates waves, and manifests an electric potential.

Visible and solid matter is composed of invisible elements, and the deeper we penetrate into the center of matter, the less mass and more empty space we encounter. Subatomic particles are, in fact, manifestations of energy. Therefore, what once seemed solid and visible is now reduced to electromagnetic waves. Thus, our body and everything that exists materially are nothing more than condensed vibrating energy.

Matter/Spirit – Materialism loses its rationale, since matter consists of invisible, almost spiritual elements. The atom, which is the "soul" of matter, is as invisible as the human soul within the body. Therefore, it is not only human beings who have a soul; matter, somehow, also possesses it.

Inert/Alive – It is no longer evident that only organic matter has life. Subatomic particles show us that life can also exist at the level of quarks, although distinct from the life we know.

Visible/Invisible – The boundary between the visible and the invisible is also blurring. The mass of an atom accounts for less than 1% of its total volume; the rest is empty space, i.e. the distance between the nucleus and the electron.

Static/Dynamic – The matter that makes up objects appears static, but this is an illusion. In reality, everything is in motion. The electron orbits the nucleus of an atom at 2,200 kilometers per second.

In quantum mechanics, visible matter is composed of invisible elements; it appears static when, in fact, it is in motion, and although it seems different from energy, it is merely one form of it.

The Dignity of the Human Person
"You have made us for Yourself, Lord, and our hearts will be restless until they rest in You." — Saint Augustine

Atheism is an intellectual conjecture, while agnosticism is an intellectual laziness, typical of a small minority that lives comfortably in the consumerism of an affluent society. The majority of the world’s population are religious, and this has been the case throughout history and in all cultures.

The evolution of species has resulted in a thinking human being, who either opposes or stands above the rest of Creation, just as the thumb opposes the other fingers of the hand. This fact indicates that humans have a destiny distinct from that of other living beings.

Only humans yearn for eternity and thirst for God. If there is thirst, there must be water to quench it. Therefore, the desire for God, present in every human being, is proof of His existence.

Belief is a Free Choice
Despite all the efforts of scientists to understand the mysteries of the universe and reduce the domain of religion, they have never found an unequivocal proof that compels people to believe or not to believe. Science studies the "how”, but not the "why”. Answers to the latter questions are found in the realm of faith and religion.

This being so, scientists will have to admit that the faith in a God creator of the Universe and the creation of human beings at His own image and likeness is a more plausible and logic position than the one of atheists and agnostics, that we and the Universe comes from nothing. Can nothing create something?

In Nature we do not see anything that creates itself, there is always a creator outside the creature, so how can the Universe create itself. That the Universe always existed is a position that science itself has abandoned since the discover of the BIG Bang and the Universe in expansion.

Conclusion - As long as our minds remain confined to Newton's outdated mechanistic physics, atheism seems obvious. But embracing quantum physics reveals a fluid, unpredictable reality where the boundaries between material and spiritual, visible and invisible, blur. This challenges atheism and opens new paths to deeper faith.

Visitation

In the Second Joyful Mystery, we contemplate the visit of the Blessed Virgin Mary to her cousin, Saint Elizabeth.

From the Gospel of Luke (1:39-42, 45):
In those days, Mary set out and with haste to a Judean town in the hill country, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary's greeting, the child leapt in her womb. And Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb! (...) Blessed is she who believed that there would be a fulfilment of what was spoken to her by the Lord.’

Commentary by Saint Ambrose
“Blessed are you who have believed," says Elizabeth. But you too are blessed because you have heard and believed: every soul that believes and does the will of God conceives and brings forth the Word of God, recognizing His works.

Meditation 1
If in the Annunciation, Mary is in prayer, in the Visitation, Mary is in action; if in the Annunciation, Mary listens to the word of God, in the Visitation, she puts that word into practice, as her Son often suggests; if in the Annunciation, Mary loves God above all things, in the Visitation, she loves her neighbor as herself.

If in the Annunciation, Mary has a personal experience with God as a disciple, in the Visitation, as she sings her Magnificat and bears witness to her experience of God, she acts as a missionary, sharing and testifying to all that God has worked in her.

In these two Joyful Mysteries, we find the path of the entire Christian life. For this reason, Mary is for us a model of both disciple and missionary. All the virtues that a Christian should cultivate are concentrated in her. Mary is, therefore, not only the Mother of Jesus and our Mother but also an example of how to follow Christ.

Meditation 2
"Blessed are you because you believed," were the words of Elizabeth to Mary. These words remind us that faith is a choice, a commitment, a decision we make freely after exhausting our reason. Faith is a leap into the unknown, and only after we take this leap will we know if we were right. Mary found happiness in her faith in the Word of God spoken by the angel. We too will be happy if we believe and unhappy if we do not.

Mary traveled from Nazareth to Ein Kerem, covering about 150 km to help her cousin. However, Elizabeth recognizes something more in her than just her cousin Mary, as she was already pregnant with the Son of God. In response to Elizabeth's words, Mary, through her Magnificat, demonstrates what it means to be a missionary. It is not exactly about preaching doctrines; doctrine comes second.

Like Mary in the Magnificat, the missionary must testify to the great works that God has done in their life. Just as history is divided into before and after Christ, our lives change when we encounter Christ, as happened with Paul.

In the Magnificat, Mary recounts the great things the Almighty has done in her life. In the same way, Jesus’ project is not just individual but also social, calling us to make this world the Kingdom of God.

The missionary, as Mary describes in her Magnificat, is the one who helps to bring down the mighty from their thrones and lift up the humble; the one who faces the injustices of this world, striving to establish the Kingdom of God here in a more just, peaceful, and fraternal society.

Prayer
Lord our God,
just as Mary rose in haste
to serve and bring Your presence to Elizabeth's house,
we too, moved by Your Spirit,
wish to respond promptly to Your call.

Make us faithful disciples
who listen to Your Word with open hearts,
and generous missionaries
who put it into practice through service and love for others.

May we, like Mary,
recognize and bear witness
to the great wonders You work in our lives,
and announce with joy Your Kingdom of justice, peace, and brotherhood.

Lord, help us tear down the barriers that separate us from others,
exalt the humble, and combat the injustices
that prevent Your peace from reigning in the world.
May our faith be firm and trusting in You, as Mary's was,
and may we find true happiness
in believing in Your promises.

As Mary sang her Magnificat,
we praise and bless You,
for You are faithful and merciful,
and in You, we place all our trust.

Amen.

Fr. Jorge Amaro, IMC

Believing after Nietzsche

“It is through our virtues that we are most severely punished.” - Nietzsche

Nietzsche approaches his criticism of religion from a moral or ethical standpoint, understanding that morality does not derive from true human nature, but rather from a religion that prevents man from being happy. It is our own virtues, or the effort we make to embody them, that punish us and make us unhappy.

Biography of Friedrich Nietzsche (1844-1900)
Nietzsche made morality and religion the target of his battles, considering his personal war against both as his greatest victory. "Beyond Good and Evil" is at the heart of this war, marking the beginning of his critical and negative writings, as he himself declares in Ecce Homo (1888), published posthumously.

Friedrich Wilhelm Nietzsche was born in Röcken, Germany, on October 15, 1844. He was the son, grandson, and great-grandson of Protestant pastors. At the age of five, he lost his father and was raised by his mother, grandmother, and older sister. In 1869, at the age of 25, he was hired by the University of Basel as professor of Classical Philology.

Master Morality vs. Slave Morality
In his books, On Genealogy of the Morality and Beyond Good and Evil, Friedrich Nietzsche demonstrates that morality is neither innate, immutable, nor derived from human nature, but rather a product of history. In prehistoric times, when the line between human and animal was not yet well defined, some men subjugated others according to the law of the strongest, a rule that also prevailed among animals. The victors became masters, while the defeated became slaves.

The masters, upon triumphing, judged reality based on themselves and their actions, due to the privileged position they gained after their victory. For them, “good” was everything that represented their way of being and acting: violence, war, adventure, risk, power, pleasure, cruelty, physical strength, action, freedom, and autonomy. These values placed them in a position of superiority over others.

The masters, those who can, want, and are in charge, externalize all their instincts, acting without limitations. They may kill, steal, violate, gorge on food and get drunk because no one questions them — they set the law. An example of this, even today, is the boss, who has more freedom to express his instincts than the employee.

The priests, resentful of their defeat and eager for revenge, unable to physically overcome the nobles, devise a plan to surpass them mentally. Like the fox that unable to reach the grapes, declares them sour, so do the priests with the master morality.

In this way, the slave morality is born. Unable to impose themselves on the real world, they invented an ideal, ascetic, spiritual world — God. They retreat to monasteries and deny real life, calling it a “vale of tears”, in order to focus on the afterlife, where they will be happy again. They deny earth in order to affirm heaven, transferring the value of life outside of their own existence.

In the name of God and the afterlife, they renounce this life, their sexual instincts, power, pleasure, and everything they once possessed when they were masters. Values now become pacifism, humility, obedience, poverty, prudence, fasting, abstinence, equality, and fraternity.

Nietzsche identifies the Jews as a “priestly people”, and slave morality is indeed the morality of Judeo-Christianity, which gradually took hold. Both Judaism and Christianity were born out of slavery: the Jews were slaves in Egypt, and the Christians, for centuries, were the poorest class, persecuted by the Roman Empire until they ultimately prevailed over it.

Master morality is autonomous, with values defined from individual experience; while slave morality is heteronomous, with values imposed externally, stemming from norms like “God said” or “the Bible commands”. Master morality is vital, based on the body and its needs and appetites, while slave morality is abstract, denying and sacrificing real life.

A critique to Nietzsche´s genesis of morality
Nietzsche’s dichotomy between master and slave morality is undeniably original and thought-provoking, shedding light on the historical dynamics of human ethics. However, it also risks oversimplifying the complexity and richness of moral systems. His association of slave morality with values like humility, altruism, and meekness—which he claims arise from ressentiment, a reactive and vengeful stance against the powerful—may unfairly diminish the genuine and proactive motivations behind these virtues. These values are often rooted not in weakness or resentment but in a deep recognition of human interconnectedness and shared vulnerability.

The origins of these so-called "slave morality" values might be better explained by human nature itself rather than a reactionary moral framework. Empathy, cooperation, and the desire for fairness are traits deeply embedded in human evolution, vital for the survival and flourishing of communities. Nietzsche’s critique overlooks these natural and constructive aspects of moral development.

On the other hand, the master morality Nietzsche celebrates, with its emphasis on dominance, strength, and self-assertion, appears to mimic the “law of the jungle” or the survival of the fittest. This perspective is problematic as it could be used to justify oppressive systems or behaviors, prioritizing the powerful over the vulnerable. Such valorization risks promoting a worldview that dehumanizes those perceived as weak and legitimizes exploitation, undermining the moral progress that has sought to secure dignity, equality, and justice for all.

Moreover, Nietzsche’s emphasis on individualism in the master morality over communal values reveals a blind spot in his philosophy. His famous proclamation of the “death of God” and celebration of the Übermensch (Superman) reflect his rejection of traditional morality and communal obligations. Yet, this rejection seems detached from the realities of human interdependence, where societies thrive on mutual support and collective responsibility.

Nevertheless, Nietzsche’s critique remains valuable for its originality and its challenge to unquestioned moral assumptions. He rightly identifies the dangers of moral systems that portray the natural world as a “vale of tears” and discourage human agency. However, a more balanced approach might seek to harmonize the strengths of both master and slave moralities, emphasizing individual flourishing alongside collective well-being. Such an integration would honor Nietzsche’s insights while addressing the broader and richer dimensions of human ethics.

Theism and Atheism
Regarding the existence of God, Nietzsche follows in the footsteps of his atheist predecessors. For him, faith in God stems from a feeling of impotence that man experiences in relation to the realities around him.

Feuerbach, Marx, and Freud, for example, all had links to Christianity, either through their theological training or their parents’ conversion. It seems that atheism is born from theism, or it is a kind of inverted theism, a dialectic similar to the relationship between matter and antimatter in the universe.

The atheist thrives in dissatisfaction, always haunted by doubt, seeking more proof to convince themselves that God does not exist. The theist also doubts, but this doubt culminates in a cogito ergo sum. The theist chooses to believe, finding in faith a meaning for the universe, the world, and his own life, while the atheist settles into the emptiness, which can cause torment and suffering.

Nietzsche, for example, ended his days in madness. Other atheists fill this void with the pursuit of power, pleasure, beauty, or money, dedicating themselves almost religiously to these causes. Many atheists, in fact, could be considered more polytheistic than truly atheistic.

Conclusion - Contrary to Nietzsche's proposal, master morality—rooted in the exaltation of instincts and unchecked individualism—fails to bring true happiness, instead it may foster social injustice and conflict. In contrast, Christian morality, far from being about submission, is grounded in love and values that uplift human dignity. As the cornerstone of Christian ethics, love offers a path to transcendence, guiding individuals beyond mere survival to a life of authentic meaning and purpose.

Fr. Jorge Amaro, IMC

Annunciation

In the First Joyful Mystery, we contemplate the angel's annunciation to the Virgin Mary.

From the Gospel of Luke (1:26-31):
In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin's name was Mary. And he came to her and said, ‘Greetings, favored one, the Lord is with you.’ But she was much perplexed by his words and pondered what sort of greeting this might be. The angel said to her, ‘Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus.’

From the Acts of the Council of Ephesus:
The word we pronounce and use in dialogue is incorporeal, impossible to be grasped by sight or touch. However, when it is dressed in letters and external forms, it becomes visible and accessible to sight and touch. In the same way, the Word of God, which by nature is invisible, became visible; being incorporeal by essence, He assumed a tangible body.

Meditation 1
As the letter to the Hebrews tells us (1:1-2): Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds.

The communications of the prophets in ancient times were always imprecise, imperfect, and incomplete. That is why God decided to intervene directly in human history, as he did so many times throughout Israel's history. Jesus of Nazareth reveals both the true nature of God and the true nature of humanity, teaching how God relates to man and how man should relate to God.

Meditation 2
When Mary appeared pregnant after visiting her cousin Elizabeth, she had to face her parents, Joseph, and the people of her village alone. The miraculous conception, the work of the Holy Spirit, was a unique event in history, without precedent, which would have sounded far-fetched to the people of that village.

At that time, Mary ran the risk of being seen as an adulteress, since she was already betrothed to Joseph, and the punishment for adultery was stoning, as we know from the episode of the adulterous woman presented to Jesus to be stoned. Surely Jesus remembered his mother at that moment.

Mary suffered silently from slander throughout her life, something that is hinted at in various passages of the Gospel. For many at the time, Jesus was seen as the son of an unknown father, which was a source of shame for both Him and Mary, especially in a patriarchal society. Mark refers to Jesus as the "son of Mary," while Matthew says he is Joseph’s son. Luke decides not to call him either.

Prayer
Lord God,
You who chose Mary, a humble servant,
to be the Mother of Your Son,
teach us to have the same trust and faith
that she showed when she heard Your call.

Give us the courage to say "Yes" to Your will,
even when we do not understand Your plans,
just as Mary accepted with humility and surrender
the divine plan that would change the history of humanity.

Lord, as the angel Gabriel greeted her with grace,
we too ask for Your blessing,
that we may be bearers of Your presence and love in the world,
and like Mary, we may bring Your light
and testify to Your Son, Jesus.

Help us, Lord, to face the adversities
and misunderstandings that arise on our path
with the same patience and silence of Mary,
who knew how to suffer with resilience
and kept everything in her heart, fully trusting in You.

May we, like Joseph, act with justice and mercy,
avoiding hasty judgment
and welcoming others with love and understanding.

O Father, teach us to follow the example of Jesus,
who did not seek to condemn,
but to bring reconciliation and the hope of new life.
May we also be instruments of Your restorative justice,
always desiring the conversion
and life of the sinner, not their downfall.

Lord, make us understand that just as Mary and Your Son
bore the weight of slander and suffering,
we too must persevere through difficulties,
trusting that You are always with us,
even when the world judges and condemns us.

We praise You, O God, for Your unconditional love
and the promise of salvation,
trusting in You today and always.
Amen.

Fr. Jorge Amaro, IMC

Believing after Sigmund Freud

Religion and religious sentiment permeate all spheres of human thought and life. Karl Marx saw the effects of religion or a certain religion on the economy and the relationship between the rich and the poor. Freud saw this same religion from another perspective, from that of trauma, especially those of a sexual origin.

If, for Marx, religion alienates human beings from a sociological and economic perspective; for Freud, this alienation operates at an unconscious and psychic level. Religion, in this sense, is an ideology that prevents human beings from being free, from being themselves, from accepting reality and accepting themselves as they are.

Biography of Sigmund Freud (1856-1939)
Sigmund Schlomo Freud was born in Freiberg, Moravia, then part of the Austrian Empire, on May 6, 1856. The son of Jacob Freud, a small-time merchant, and Amalie Nathanson, of Jewish origin, he was the eldest of seven children.

Like Marx's father, Freud's father was also a Christian convert from Judaism. In this regard, he went so far as to say that he had always considered himself a German, until the day the Jews began to be persecuted. Later, as a refugee in London, he considered himself a Jew.

At the age of four, his family moved to Vienna, where Jews had better social acceptance and economic prospects. Freud graduated in medicine from the University of Vienna, later earning a master's degree in neuropathology. From neurology, he moved to psychiatry, and from there to psychology, studying the unconscious until he dedicated himself exclusively to psychoanalysis.

Freud worked alone for ten years on the development of psychoanalysis. In 1906, he was joined by Adler, Jung, Jones, and Stekel, and in 1908, they all gathered at the First International Congress of Psychoanalysis in Salzburg.

Religion as an Obsessive Neurosis
Freud sees religion as a repression of man's basic instincts, especially sexual ones. This is because religion perverts the natural instincts of human beings, declaring them evil, impure, ugly, dirty, and animalistic, and as such, they must be repressed.

Religion is also a moral code that makes individuals feel guilty for experiencing and expressing their instincts. This topic would later be revisited by Nietzsche in his "slave morality" concept, contrasting Judaeo-Christian morality with the morality of the Lords, or, in other words, natural ethics.

According to Freud, this repression inevitably leads to an obsessive neurosis: the body begs something, the mind does not grant it, the latter ends up short-circuiting and the fuses blow. Just as Marx saw socialism and communism as solutions to the alienation of religion, Freud believed psychoanalysis would resolve this issue—by removing the past traumas, the person reconciles with himself and his true nature.

Like Marx, Freud also knew very little about religion, focusing more on its role in a repressive and puritanical society. His theory was more than anything a reaction to puritanism, just as Marx's was a reaction to the inhumane capitalism of the time, stemming from England's first industrial revolution, where even children worked in factories from dawn to dusk.

So far, the only one to address the subject of religion from a theoretical perspective was Feuerbach in his work, The Essence of Religion. To paraphrase the title of this work, Marx and Freud dealt with the subject of religion from an existential perspective, in other words, how religion served as a weapon of the rich against the poor (Marx) or as a repression of human nature by Puritan ideology to control basic instincts.

Religion as an Infantile Illusion
For Freud, religious sentiment is an infantile illusion, something like believing in Santa Claus. Human maturity occurs when the child abandons the Pleasure Principle and embraces the Reality Principle. Religion keeps human beings in an eternal state of childishness because it is an illusion and thus not real.

In his work, The Future of an Illusion, Freud is convinced that religion is nothing more than a chimera that had its function in ancient times, but which we must now get rid of in order to find truth. As science advances, the future of this illusion becomes increasingly uncertain.

His Protestant pastor friend Pfister, probably with Pascal in mind, responds to this work by saying: “If reality boils down to a materialistic and random view of life, what future can we hope for? On the other hand, if a God of wisdom and love has come into this cold and materialistic world, we can wish for happiness here and now, and hope for a brighter future.

The donkey hopes that it will be able to nibble on the carrot; hope is what motivates it, hope is what gives it a reason to live. It is the hope that it will be able to eat the carrot that motivates its present and makes it trot towards the future. The present act of trotting forward to reach the carrot is motivated by the hope of reaching it. Without this hope, the present would be stagnant and meaningless.

Whoever has no future, whoever has no hope, walks in circles. They revolve around themselves, and in this way fall easily into monotony and, the nausea that the philosophers of nothingness, Nietzsche and Sartre, talk about. Without a future, the present is nauseating no matter how pleasant it may seem. Sartre experienced this, as did Nietzsche before him and Camus after him: "If you come from nothing, there is no Faith; if you go towards nothing, there is no Hope, and most likely there is no Charity, making life meaningless and nauseating."

The life of an atheist who says that he comes from nothing and goes to nothing is meaningless. Those who live immersed in pure worldliness live in a present without a past or future, as the philosophies and spiritualities of the Far East like Buddhism recommend. Only animals have no past, no historical memory and no future purpose in life. Humans are only human if they live all three times -- past, present, and future -- in harmony.

Faith in God the Father opens us up to the Hope we find in the Son through his resurrection, and this motivates a present of Charity, leading us to see Christ in every person. And whoever sees the Son sees the Father, as Jesus said to Philip. Hope is the only begotten child of mother Faith, just as Christ is the Son of God the Father, and just as the Holy Spirit proceeds from the Father and the Son, so Charity proceeds from Faith and Hope.

The three virtues work in our lives like a GPS: Faith connects us with God, our guiding star or satellite, telling us where we are and what we are, that is, sinners. Hope tells us where we want to go and what we want to be, that is, saints. Charity is the only way and roadmap to holiness.

Freud Does Not Seem to Know that Dreams Command Life
They do not know that dreaming
is a constant in life
as concrete and outlined
as any other thing,
like this grayish stone
where I sit to rest,
like this calm creek
in its easy startles,
like these high pine trees
that in green and gold sway,
like these birds that crow
in drunkenness of blue.
They do not know that dreaming
is wine, is foam, is yeast,
a joyous thirsty little animal
whose sharp snout
pokes through everywhere
in endless restlessness.
(…) They do not know, nor dream of,
that dreaming commands life.
That whenever a man dreams
the world leaps forth
like a colourful ball
into a child’s little hands.—António Gedeão

As António Gedeão says in the excerpt of his poetry quoted above, dreams command life. Illusion is in fact dream; in Spanish, illusion does not have the same sense as a chimera, of imagining something false, but rather the sense of dreaming of a better future by already doing something in the present to make that dream come true.

Human beings do not pose problems that do not have a solution; if a problem exists, it is because there is a solution to it, because as the people say, what does not have a solution is already solved. Likewise, humans do not dream of the impossible; they would not dream of water if water did not exist.

Einstein's theory of relativity was a dream, an intuition. In this sense, dreams are the antechamber of reality. A dream is a utopia in the Greek sense of the word, something that is not reality now but can be, and often becomes so, in the future.

The Best is Yet to Come
The Lord likely created hope on the same day he created spring. —Bern Williams

We are not walking towards the sunset of our lives but towards the dawn of eternal life. Therefore, no matter how happy we are, the best is yet to come; no matter how much suffering we have to endure, decrepit, limited, sick, and old, the best is always yet to come. It is not in the circumstances and vicissitudes of the here and now that we place our trust, because we know that we have no permanent city here, but we seek the one that is to come (Hebrews 13:14).

It is said that a parishioner, a woman of great faith and hope in eternal life, was suffering from an incurable disease, leaving her with very little time to live. She prepared her own funeral so that it would be a lesson to everyone on the faith and hope that animated her. When she died, in the coffin, between the fingers of her hands, instead of a Rosary, were a knife and a fork.

The priest explained to the congregation, shocked by her boldness, saying that during her life, she had never missed a parish gala dinner and that whenever she returned her plate with the cutlery, she was told to keep the fork and knife because the best was yet to come.

Death is, therefore, not the end, but the passage to the best that is to come. This motivates the Christian's life, no matter how painful or limited his or her present may be.

Conclusion - Freud says religion is an infantile illusion, like believing in Santa Claus... But the Santa Claus that children believe in really does exist... He is the image of God the Father who loved the world so much that He sent His Son and it was Christmas.

Fr. Jorge Amaro, IMC

Contemplating the twenty mysteries of the Holy Rosary

"Pray the Rosary every day to bring peace to the world and an end to the war."
(May 13, 1917 – Apparition of Our Lady in Fatima)

What is the Rosary
Our Lady did not request the daily recitation of the Rosary only during her first apparition; she insisted on this request in all subsequent apparitions until the last one. The Rosary and Fatima are inseparable, but the Rosary is also inseparable from other Marian apparitions.

The term "Rosary" comes from the 150 (now 200) Hail Marys divided in groups of 10 with the Our Father and the Glory Be prayers, alongside meditations on the mysteries of Jesus’ life and our redemption, thus forming a "crown of roses" offered to Mary, Mother of the Lord and our Mother.

The twenty mysteries of Christ's life are divided into four sets of five mysteries each. In each Rosary, only one of these sets is prayed, which are: the Joyful Mysteries, related to Jesus’ birth and childhood; the Luminous Mysteries, which reflect Jesus as the light of the world during His ministry; the Sorrowful Mysteries, focusing on Christ’s Passion and death; and finally, the Glorious Mysteries, which contemplate Jesus’ Resurrection and Ascension into Heaven.

Inspired by chapter 12 of the Book of Revelation, which refers to Mary wearing a crown of 12 stars, I conceived 12 Marian mysteries, reflecting on how Mary's life is intertwined with her Son's, from her conception to her Assumption and coronation in Heaven. Like the mysteries of the Holy Rosary, these Marian mysteries also contemplate Jesus’ life, but through the perspective of His Mother.

The Importance of the Rosary in Our Spiritual Life
Praying the Rosary allows Mary to guide us in meditating on the mysteries of her Son's life. This practice helps keep our hearts and minds focused on the Gospel teachings, strengthening our faith in God and His presence in our daily lives.

The repetitive and meditative rhythm of the prayers brings calm and introspection. Many people find inner peace and comfort when praying the Rosary, especially in times of difficulty, anxiety, or distress.

In the Most Holy Rosary, repeating the Hail Marys 50 times (10 times per mystery) serves to prevent the mind from being distracted from contemplating the mystery. The aim is not to focus on each Hail Mary and Our Father, but to use these prayers as mantras, allowing the mind to reach a state of contemplation of the divine.

How the Rosary is Prayed in Fatima
While making the sign of the cross, one says:
God, come to our assistance. / Lord, make haste to help us.
Glory be to the Father, and to the Son, and to the Holy Spirit. / As it was in the beginning, is now, and ever shall be, world without end. Amen.

• Proclamation of the mystery of Christ's life to be contemplated.
• Proclamation of the biblical text related to the mystery.
• Pause for an appropriate period of time.
• Recitation of 1 Our Father and 10 Hail Marys.

Glory be to the Father, and to the Son, and to the Holy Spirit. / As it was in the beginning, is now, and ever shall be, world without end. Amen.

O Mary, conceived without sin, /pray for us who have recourse to thee.

O my Jesus, forgive us our sins, save us from the fires of hell; lead all souls to Heaven, especially those most in need of Thy mercy.

At the end of the fifth mystery, 3 Hail Marys are prayed for the intentions of the Pope.

Hail Holy Queen
Hail, Holy Queen, Mother of mercy, hail, our life, our sweetness, and our hope. To thee do we cry, poor banished children of Eve. To thee do we send up our sighs, mourning and weeping in this vale of tears. Turn then, most gracious Advocate, thine eyes of mercy toward us, and after this, our exile, show unto us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary. Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. Amen.

Distribution of the Mysteries of Christ throughout the Week

• Sunday and Wednesday: Glorious Mysteries.
• Monday and Saturday: Joyful Mysteries.
• Tuesday and Friday: Sorrowful Mysteries.
• Thursday: Luminous Mysteries.
• Saturday: Marian Mysteries.

Joyful Mysteries
We meditate on the beginning of humanity’s redemption, from the Annunciation to Mary and the incarnation of the Son of God to Jesus' adolescence.

Luminous Mysteries
The Luminous Mysteries, introduced by Pope John Paul II in 2002, aim to fill the gap between the Joyful and Sorrowful Mysteries, but they end up leaving out an essential part of Jesus' life, where He reveals Himself as a model of Humanity, the Way, the Truth, and the Life. He is the one with whom we must measure ourselves to be authentic and genuinely human, and at the same time, He is our salvation, the source of our spiritual health here and now, as well as the way to the Father.

The life of Jesus can be summarized in the miracles He performed and the teachings He delivered, with the Kingdom of God as the primary purpose of His coming. Therefore, I propose, in the third mystery, to replace the “Proclamation of the Kingdom of God” with “The Kingdom of God in the words and miracles of Jesus.”

Indeed, Jesus not only proclaimed the coming of the Kingdom but also demonstrated that it is already present among us through His teachings and miracles. The Kingdom of God began with the coming of Jesus into the world; it is among us, though not yet in its fullness. It is up to us, His disciples, to carry on His mission of transforming this world into the Kingdom of God.

This adjustment in the third Luminous Mystery offers a more complete vision of the public life of Jesus and is aligned with the original purpose of the Luminous Mysteries.

Sorrowful Mysteries
We meditate on the process of Jesus’ Passion and Death, from the agony in the Garden of Gethsemane to His last breath on the Cross. When we say that Jesus died for our sins, we understand that He paid the debt we could not settle, reflecting the sin of all humanity.

Glorious Mysteries
We meditate on Jesus' triumph over death through His Resurrection. Death has been defeated, as has the sin that caused it. Now death is a passage to eternal life, and the life of Jesus, which began with Mary's "yes," culminates in the glorification of the one who is an example of Christian life for all of us.

Marian Mysteries
We meditate on how Jesus' life is reflected in Mary’s life, which begins before her Son’s and continues after His Ascension.

Note – In the following articles, one for each of the 20 mysteries, I present material to help with the meditation of each mystery. This material, to be used after the proclamation of each mystery and before the recitation of the 10 Hail Marys, consists of the following:

• The biblical text relating to each mystery
• A meditation from the Church Fathers
• A personal meditation
• A prayer inspired in all the texts

Depending on the time available, the person leading the recitation may choose just the biblical text, the text from the Church Fathers, one of the two meditations, the prayer, or all of them when time permits.

Fr. Jorge Amaro, IMC