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THE SANATORY AS A SECULARIZED PURGATORY IN THE MAGIC MOUNTAIN

Purgatory, in Catholic doctrine, it is precisely a world apart, of another order: the state of purification of those who die in the grace of God, but still imperfectly purified, to achieve the holiness necessary for the vision of God

- Pastoral reflections -

Author
Eneas de Camargo Beast

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A young man packs his suitcase for three weeks and undoes it after seven years. In this gesture - a light baggage that becomes a home - the entire novel by Thomas Mann is encrypted.

Published in 1924, The magic mountain tells the story of Hans Castorp, young engineer from Hamburg who goes up to the Swiss Alps to visit, for a few days, to cousin Joachim, admitted to the Berghof sanatorium, to Davos. Test reveals 'wet spot' in his lungs, and the short stay expands into seven years of rest, fever, conversations and deaths. Up there time dissolves, the obligations of the plain fade, and the calendar loses meaning. The sanatorium is a world apart, suspended between the valley of the living and the abyss of those who pass away.

Purgatory, in Catholic doctrine, it is precisely a world apart, of another order: the state of purification of those who die in the grace of God, but still imperfectly purified, to achieve the holiness necessary for the vision of God (cf.. CCC, NN. 1030-1031). Defined by the Councils of Florence (1431-1439) and Trento (1545-1563), it is an intermediate and temporary state, ordered to heaven, in which punishment purifies and does not condemn, and in which the living help the dead with prayer and suffrage (cf.. 2MC 12,46). Here is the coincidence that arms this essay: the mountain that purifies and the mountain that enchants share the altitude, but not the direction.

I. The Berghof as an intermediate space

Imagine the deckchair of the rest cure, lying on the terrace, between the valley down there and the sky just above: the horizontal body, nor standing for work, nor lying in the grave. This is the emblematic posture of the Berghof and the key to its symbolic topography. Its inhabitants have been removed from the ordinary world — from the profession, the family, to history — and deposited in an intermediate place where one is not dead, but neither does one live fully. Fever is measured four times a day, the rite of the five meals is performed, we lie down in the freezing air for the "rest cure", and waits: one expects healing or one expects death. The sanatorium is an antechamber, and every antechamber is, by definition, a place of passage. Whoever enters it ceases to belong to the plain without yet belonging to the afterlife. It is an inhabited threshold — and the threshold is the very form of purgatory.

The verticality of this topography is deliberate. The novel relentlessly contrasts "up there" and "down there", as if he were drawing a cosmology of plans: the plain of the living, the mountain of the interregnum e, implicit, the afterlife of those who have already left. Mann also accentuates the figure of the number seven — seven years of residence, seven chapters, a succession of figures that follow one another around Hans —, and it is difficult not to hear the echo of the seven terraces where Dante distributes the deadly sins. Only that, on Dante's mountain, the seven steps lead upwards, to a peak that is the door to heaven; on the mountain of Mann, the seven years turn without step. Vertical cosmology remains orphaned of its highest plane: there are the downstairs and middle floors, the one above is missing.

(II). The affinities: where the Berghof recalls purgatory

The first affinity is the most obvious and the deepest: the structure of the interval. Like souls in purgatory, the guests of the Berghof are neither in the full life of the plain nor in the definitive consummation; they occupy a time suspended between two worlds. E, like in purgatory, this time is made of waiting. Mann dedicates some of his most ingenious pages to the dissolution of duration: the days get confused, the week repeats itself like the same eternal soup, and Hans himself no longer knows how long he has been there. Now, purgatory is precisely the kingdom of measured waiting and patience - souls wait, they endure, they are led slowly towards their end. Endure time is, in both cases, the matter of purification.

This waiting, Furthermore, it is marked like a liturgy. The day at the Berghof is marked by fixed times - the five meals, rest treatments, the measurement of fever - with the regularity of a monastic timetable. The guests live under a rule, as novices of an order whose purpose, however, no one can name it anymore. There is seclusion, there is a sort of hours office, there is the silence of the terrace; the God to whom all this once addressed is missing. The sanatorium is a secularized monastery even before being a secularized purgatory — and perhaps it can be the second only because it is already the first.

The second affinity is suffering as a condition that separates and educates. The illness, nel Berghof, it's not just physical evil: it is an initiation. Hans goes through a strange formation of infirmities, of love - for the enigmatic Clavdia Chauchat - and of death, especially that of cousin Joachim, soldier who comes down to the plain to serve, he falls back and returns to die. This "sympathy for death" functions almost like a spiritual apprenticeship, analogous to the purgatorial punishment which, wounding, it also illuminates. Saint Gregory the Great already taught that certain minor sins are purified with a fire that does not destroy, but refine (See. Gregory the Great, Dialogues, IV); and Saint Augustine spoke of a purifying fire that tests what is gold in us and burns what is straw (cf.. Augustine, The city of God, XXI). The Berghof has its own slow burner: fever.

To this apprenticeship a jolt of self-knowledge is added. In front of the x-ray machine, Hans contemplates his own skeleton for the first time: he sees the bones of the hand under the living flesh and recognizes it, in an instant, the death he carries within himself. It is a "memento mori" in its pure state, the same that the souls in purgatory experience finally seeing themselves as they are, stripped of every illusion. Seeing yourself as mortal is the beginning of every purification. Nel Berghof, But, this flash of truth does not generate contrition or the intention of amending: generates charm. Hans doesn't convert in front of his own skull — he falls in love with it. The distance between purgatory and its simulacrum lies entirely in this gap: where one leads to repentance, the other leads to enchantment.

The third affinity is dramatic. Two voices compete for Hans' soul: September, the Italian humanist, apostle of reason, of progress and life on the plain; is Naphtha, the Jesuit of Jewish origin, fascinated by death, from discipline and from the absolute. Their duel of ideas re-enacts the ancient psychomachia, the medieval combat of the forces that compete for the soul in its transit. It is no coincidence that Settembrini shows up, with irony, like a guide - a Virgil for this naive Dante -, winking at the Comedy. And there is a moment in which the mountain almost becomes a true purgatory: in the chapter «Snow», lost in the storm, Hans has a vision and reaches a luminous intuition - that which man, out of kindness and out of love, he must not grant death any dominion over his thoughts. It is the highest purification of its morbid charm.

III. Secularization: where Mann breaks with purgatory

But the moment passes: arrived for dinner, Hans has already forgotten what he understood in the snow. And it is in this oblivion that secularization reveals itself. Dante's purgatory ascends: the mountain rises up to the earthly Paradise and, from there, to the stars and the vision of God. The Berghof, on the contrary, it doesn't rise — it holds. His time is not the ordered and increasingly shorter duration of those who walk towards glory, but a circular present that turns on itself. He misses the summit. In place of the beatific vision, what Hans contemplates is the x-ray: the glass plate with the inside of Clavdia's chest, which he guards as one guards a relic. Here is the exact symbol of reversal — an age-old relic, in which the sacred has been replaced by the shadow of a beloved lung.

The second breakup ensues: the illness, who, it does not purify — it fascinates. In purgatory, the punishment is aimed at the health of the soul and life; nel Berghof, the illness is cultivated, aestheticized, almost desired, and "sympathy for death" seduces instead of healing. The soul is not led towards life, but enchanted towards death. And there is a third break, even more serious for the theologian: communion disappears. Christian purgatory is woven into the communion of saints — the living intercede, the Church prays, souls are led to God in the certain hope of salvation. In the Berghof there is no suffrage, no intercession, no assured end: whoever dies is discreetly retired, and the dying person is spared the sight of others, as if death were an indecency to be hidden, and not a passage to accompany. It's a purgatory without prayer and, so, hopeless.

The decisive break, But, it's in destiny. Hans Castorp goes down — and goes down for the war. The "thunder" of 1914 breaks the spell and returns the hero to the plain, not for bliss, but for the trenches, where the narrator loses sight of him. Where the Christian mountain opens up to the vision of God, the magic mountain opens up to the catastrophe of history. Secularization consists exactly of this: God is removed as the end of the passage, and the "intermediate" ceases to be a step to become a labyrinth. Purgatory without Paradise, mountain that leads nowhere higher: the intermediary loses his own "after" and closes in on himself.

IV. Conclusion: purgatory without Paradise

The Berghof is not purgatory — it is its inverted shadow, and the comparison is valid both for what brings together and for what separates. Catholic doctrine has never conceived purification as an end in itself: the purgatorial punishment is short because it is a journey, and it is bearable because it is illuminated by the certainty of its end. Taking away its term doesn't just prolong it - it changes its nature. This is what Mann understood when converting the climb into permanence: he did not describe a longer purgatory, but a purgatory that has ceased to be purgatory to become enchantment. The difference between rising and staying is not one of degree, but of essence.

In this the sanatorium is the image of a Europe that Mann saw as preserving the forms of Christianity after losing its center: modern man suspended in an intermediate time that he no longer knows how to cross, because he has forgotten the end to which every purification has always been ordered. The mountain that does not lead to the sky does not therefore cease to be a mountain; it just ceases to be a path. Purgatory teaches the soul to ascend; the magic mountain teaches her to stay.

There is, at last, a coincidence which the theologian cannot let pass in silence, despite having to treat her with modesty. Berghof means, in German, something like "court of the mountain" or "casale del monte" - a name common to many Alpine properties -, and for this reason there is no causal link between the sanatorium invented by Mann in 1924 and the residence that, more than a decade later, between 1935 and the 1936, Adolf Hitler would erect with the same name in Obersalzberg, sopra Berchtesgaden. Fiction precedes fact, and the similarity is coincidental, not of intention. And yet, it is precisely because it is fortuitous that it becomes almost prophetic. Since the two Berghofs are the same figure: a refuge erected above the plain of men, an intermediate place from which one contemplates the world without belonging to it, a high retreat removed from the ordinary time of history. Mann had made his Berghof a secularized purgatory — an interval emptied of God, enchanted by "sympathy with death", who forgot the purpose to which every purification has always been ordered, and whose only possible descent was that of the trenches of 1914. The Berghof in Obersalzberg was the historical consummation of that diagnosis: the royal mountain from which a man, also removed from the plain and also in love with death, organized not the first, but the second and most abysmal catastrophe of the century — so that, where the magic mountain opened onto the trenches, the Berchtesgaden mountain would open onto Auschwitz.

The symmetry is completed in a final bitter stretch: the same Thomas Mann who had christened the enchanted mountain "Berghof" would have been expelled from Germany and transformed, in exile, in the voice of the "other Germany", while the lord of the true Berghof made the hill a throne. It is the final warning that theology draws from the parable: a hopeless purgatory does not remain neutral indefinitely. The soul that forgets the sky does not remain standing forever on its threshold; sooner or later, the enchantment that refuses to rise learns to descend - and discovers that beneath the Godless purgatory there is no harmless plain, but hell that man, alone, he is capable of building.

Jundiaí (Brazil), 25 August 2026

Bibliography

Augustine, Sant’. The city of God.

Catherine of Genoa, Santa. Treatise on Purgatory.

Catechism of the Catholic Church. Rome: Vatican, 1992, NN. 1030-1032.

Council of Trent. Decree on purgatory (XXV session).

Dante Alighieri. Divine Comedy: Purgatory.

Gregory the Great, San. Dialogues. Book IV.

Mann, Thomas. The magic mountain, 1924.

.

THE SANATORIUM AS SECULARIZED PURGATORY IN THE MAGIC MOUNTAIN

Purgatory, in Catholic doctrine, is precisely a world apart, of another order: the state of purification of those who die in the grace of God, but who are still imperfectly purified, so as to attain the holiness necessary to enter the vision of God

— pastoral reflections —

Author
Eneas de Camargo Beast

.

A young man packs his suitcase for three weeks and unpacks it seven years later. In this gesture — a light piece of luggage that becomes a dwelling — the whole of Thomas Mann’s novel is encoded. Published in 1924, The Magic Mountain tells the story of Hans Castorp, a young engineer from Hamburg who climbs into the Swiss Alps to visit, for a few days, his cousin Joachim, a patient at the Berghof sanatorium in Davos. An examination reveals a “moist spot” in his lungs, and the brief stay dilates into seven years of rest, fever, conversation, and death. Up there, time dissolves, the obligations of the lowlands grow faint, and the calendar loses its meaning. The sanatorium is a world apart, suspended between the valley of the living and the abyss of those who depart.

Purgatory, in Catholic doctrine, is precisely a world apart, of another order: the state of purification of those who die in the grace of God, but who are still imperfectly purified, so as to attain the holiness necessary to enter the vision of God (cf. CCC, nos. 1030-1031). Defined by the Councils of Florence (1431–1439) and Trent (1545–1563), it is an intermediate and temporary state, ordered toward heaven, in which punishment purifies rather than condemns, and in which the living come to the aid of the dead through prayer and suffrage (cf. 2 MC 12:46). Here is the coincidence that arms this essay: the mountain that purifies and the mountain that enchants share their altitude, but not their direction.

I. The Berghof as an Intermediate Space

Picture the deck chair of the rest cure, set out on the balcony, between the valley below and the sky just above: the body horizontal, neither standing for work nor lying in the grave. This is the emblematic posture of the Berghof and the key to its symbolic topography. Its inhabitants have been withdrawn from the ordinary world — from occupation, from family, from history — and deposited in an in-between place where one is not dead, yet does not fully live either. Fever is measured four times a day, the rite of the five meals is observed, one lies down in the icy air for the “rest cure,” and one waits: one waits for a cure, or one waits for death. The sanatorium is an antechamber, and every antechamber is, by definition, a place of passage. Whoever enters it ceases to belong to the lowlands without yet belonging to the beyond. It is an inhabited threshold — and the threshold is the very form of purgatory.

The verticality of this topography is deliberate. The novel ceaselessly opposes “up there” and “down below,” as though sketching a cosmology of floors: the plain of the living, the mountain of the interregnum, and, implicitly, the beyond of those already departed. Mann further accentuates the cipher of the number seven — seven years of residence, seven chapters, a retinue of figures succeeding one another around Hans — and it is hard not to hear in this an echo of the seven terraces along which Dante distributes the capital vices. Except that on Dante’s mountain, the seven steps lead upward, to a summit that is the gate of heaven; on Mann’s mountain, the seven years turn without a step. The vertical cosmology is left orphaned of its topmost floor: there are the floors below and the floor in between, but the floor above is missing.

(II). The Affinities: Where the Berghof Recalls Purgatory

The first affinity is the most obvious and the most profound: the structure of the interval. Like the souls being purged, the guests of the Berghof are neither in the full life of the lowlands nor in their definitive consummation; they occupy a time suspended between two worlds. And, as in purgatory, this time is made of waiting. Mann devotes some of his most brilliant pages to the dissolution of duration: the days blur together, the week repeats itself like the same eternal soup, and Hans himself no longer knows how long he has been there. Now, purgatory is precisely the realm of measured waiting and patience — souls wait, they endure, they are led slowly toward their end. To endure time is, in both cases, the very substance of purification.

This waiting, moreover, unfolds with the rhythm of a liturgy. The Berghof’s day is marked out by fixed hours — the five meals, the rest cures, the taking of temperature — with the regularity of a monastic timetable. The guests live under a rule, like novices of an order whose purpose, however, no one can any longer name. There is enclosure, there is a kind of liturgy of the hours, there is the silence of the balcony; what is missing is the God to whom all this was once directed. The sanatorium is a secularized monastery even before it is a secularized purgatory — and perhaps it can only be the latter because it is already the former.

The second affinity is suffering as a condition that separates and educates. Illness, at the Berghof, is not merely a physical evil: it is an initiation. Hans passes through a strange formation made of sickness, of love — for the enigmatic Clavdia Chauchat — and of death, above all that of his cousin Joachim, a soldier who descends to the lowlands to serve, relapses, and returns to die. This “sympathy for death” functions almost as a spiritual apprenticeship, analogous to the purgatorial punishment that, in wounding, also illuminates. Saint Gregory the Great already taught that certain light faults are purified by a fire that does not destroy but refines (cf. Gregory the Great, Dialogues, IV); and Saint Augustine spoke of a purifying fire that tests what in us is gold and burns what is straw (cf. Augustine, The City of God, XXI). The Berghof has its own slow fire: fever.

To this apprenticeship is added a jolt of self-knowledge. Before the X-ray apparatus, Hans contemplates his own skeleton for the first time: he sees the bones of his hand beneath the living flesh and recognizes, in an instant, the death he carries within himself. It is a “memento mori” in its purest state, the same one that the souls in purgatory experience on finally seeing themselves as they are, stripped of every illusion. To see oneself as mortal is the beginning of all purification. At the Berghof, however, this flash of truth generates neither contrition nor a resolve to amend one’s life: it generates fascination. Hans does not convert before his own skull — he falls in love with it. The distance between purgatory and its simulacrum lies entirely in this divergence: where the one leads to repentance, the other leads to enchantment.

The third affinity is dramatic. Two voices contend for Hans’s soul: September, the Italian humanist, apostle of reason, of progress, and of the life of the lowlands; and naphtha, the Jesuit of Jewish origin, fascinated by death, by discipline, and by the absolute. Their duel of ideas re-stages the ancient psychomachia, the medieval combat of the forces contending for the soul in its passage. It is no accident that Settembrini presents himself, with irony, as a guide — a Virgil for this naive Dante — winking at the Comedy. And there is a moment when the mountain nearly becomes a true purgatory: in the chapter “Snow,” lost in the blizzard, Hans has a vision and reaches a luminous intuition — that man, out of goodness and out of love, must grant death no dominion whatsoever over his thoughts. It is the highest purification of his morbid fascination.

III. Secularization: Where Mann Breaks with Purgatory

But the moment passes: by the time he reaches dinner, Hans has already forgotten what he had understood in the snow. And it is in this forgetting that secularization is revealed. Dante’s purgatory ascends: the mountain climbs to the earthly Paradise and, from there, to the stars and to the vision of God. The Berghof, by contrast, does not ascend — it retains. Its time is not the ordered, ever-shortening duration of one walking toward glory, but a circular present turning upon itself. It lacks a summit. In place of the beatific vision, what Hans contemplates is the X-ray: the glass plate showing the interior of Clavdia’s chest, which he keeps as one keeps a relic. Here is the exact symbol of the inversion — a secular relic, in which the sacred has been replaced by the shadow of a beloved lung.

From this follows the second rupture: illness, here, does not purify — it fascinates. In purgatory, punishment is ordered to the health of the soul and to life; at the Berghof, sickness is cultivated, aestheticized, almost desired, and “sympathy for death” seduces rather than heals. The soul is not led toward life, but bewitched toward death. And there is a third rupture, still graver for the theologian: communion disappears. Christian purgatory is woven into the communion of saints — the living intercede, the Church prays, souls are led to God in the sure hope of salvation. At the Berghof there is no suffrage, no intercession, no assured end: those who die are discreetly withdrawn, and the dying are spared the sight of the others, as though death were an indecency to be hidden rather than a passage to be accompanied. It is a purgatory without prayer and, therefore, without hope.

The decisive rupture, however, lies in the destiny. Hans Castorp descends — and descends for the war. The “thunderclap” of 1914 breaks the enchantment and returns the hero to the lowlands, not to beatitude, but to the trenches, where the narrator loses sight of him. Where the Christian mountain opens onto the vision of God, the magic mountain opens onto the catastrophe of history. Secularization consists precisely in this: God is removed as the term of the passage, and the “in-between” ceases to be a step and becomes a labyrinth. Purgatory without Paradise, a mountain that leads nowhere further up: the intermediate loses its “afterward” and closes in upon itself.

IV. Conclusion: Purgatory Without Paradise

The Berghof is not purgatory — it is its inverted shadow, and the comparison is worth as much for what it draws together as for what it separates. Catholic doctrine has never conceived of purification as an end in itself: purgatorial punishment is brief because it is a path, and it is bearable because it is illuminated by the certainty of its own term. To strip it of its term does not merely prolong it — it changes its very nature. This is what Mann grasped in converting ascent into permanence: he did not describe a longer purgatory, but a purgatory that ceased to be one in order to become enchantment. The difference between climbing and remaining is not one of degree, but of essence.

In this the sanatorium is the image of a Europe that Mann saw as preserving the forms of Christianity after having lost their center: modern man suspended in an intermediate time he no longer knows how to cross, because he has forgotten the end to which all purification has always been ordered. The mountain that does not lead to heaven does not thereby cease to be a mountain; it merely ceases to be a path. Purgatory teaches the soul to climb; the magic mountain teaches it to remain.

There is, finally, a coincidence that the theologian cannot pass over in silence, even though it must be treated with restraint. Berghof means, in German, something like “mountain court” or “mountain farmstead” — a name common to many Alpine properties — and for this reason there is no causal link whatsoever between the sanatorium invented by Mann in 1924 and the residence that, more than a decade later, between 1935 and 1936, Adolf Hitler would build under that same name at Obersalzberg, above Berchtesgaden. Fiction precedes fact, and the resemblance is one of chance, not of intention. And yet, it is precisely because it is fortuitous that it becomes almost prophetic. For the two Berghofs are the same figure: a refuge raised above the plain of men, an in-between place from which the world is contemplated without belonging to it, a lofty retreat withdrawn from the ordinary time of history. Mann had made of his own Berghof a secularized purgatory — an interval emptied of God, bewitched by “sympathy with death,” which forgot the end to which all purification has always been ordered, and whose only possible descent was that of the trenches of 1914. The Berghof of Obersalzberg was the historical consummation of that diagnosis: the real mountain from which a man, likewise withdrawn from the plain and likewise in love with death, organized not the first, but the second and more abysmal catastrophe of the century — so that, where the magic mountain opened onto the trenches, the mountain of Berchtesgaden would open onto Auschwitz.

The symmetry is completed by one last bitter stroke: the very same Thomas Mann who had christened the enchanted mountain “Berghof” would be expelled from Germany and transformed, in exile, into the voice of the “other Germany,” while the lord of the true Berghof made of the heights a throne. This is the final warning that theology draws from the parable: a purgatory without hope does not remain indefinitely neutral. The soul that forgets heaven does not stand forever upon its threshold; sooner or later, the enchantment that refuses to climb learns to descend — and discovers that beneath the purgatory without God there lies not the harmless plain, but the hell that man, alone, is capable of building.

Jundiaí (Brazil), 25 August 2026

Bibliography

Augustine, Saint. The City of God.

Catherine of Genoa, Saint. Treatise on Purgatory.

Catechism of the Catholic Church. Rome: Vatican, 1992, nos. 1030-1032.

Council of Trent. Decree on Purgatory (Session XXV).

Dante Alighieri. The Divine Comedy: Purgatory.

Gregory the Great, Saint. Dialogues. Book IV.

Mann, Thomas. The Magic Mountain, 1924.

.

THE SANATORIUM AS A SECULARIZED PURGATORY IN THE MAGIC MOUNTAIN

The purgatory, in Catholic doctrine, It is precisely a world apart, of another order: the state of purification of those who die in the grace of God, but still imperfectly purified, to achieve the holiness necessary for the vision of God

—Pastoral reflections —

Author
Eneas de Camargo Beast

.

A young man prepares his suitcase for three weeks and undoes it seven years later. In that gesture – a light luggage that becomes a home – the entire novel by Thomas Mann is encrypted.. Published in 1924, The magic mountain tells the story of Hans Castorp, young engineer from Hamburg going up to the Swiss Alps to visit, for a few days, to about first Joachim, interned in the Berghof sanatorium, not Davos. An examination reveals a "wet spot" in his lungs, and the brief stay extends into seven years of rest, fever, conversations and deaths. Up there time dissolves, the obligations of the plain fade away, and the calendar loses meaning. The sanatorium is a world apart, suspended between the valley of the living and the abyss of those who depart.

The purgatory, in Catholic doctrine, It is precisely a world apart, of another order: the state of purification of those who die in the grace of God, but still imperfectly purified, to achieve the holiness necessary for the vision of God (cf. CEC, NN. 1030-1031). Defined by the Councils of Florence (1431–1439) and of Trent (1545–1563), It is an intermediate and temporary state, ordered to heaven, in which punishment purifies and does not condemn, and in which the living help the dead through prayer and suffrage (cf. 2 MC 12,46). Here is the coincidence that creates this essay: the mountain that purifies and the mountain that enchants share the altitude, but not the address.

I. The Berghof as an intermediate space

Imagine the rest cure lounger, lying on the terrace, between the valley below and the sky above: the horizontal body, not even standing for work, nor lying in the grave. This is the emblematic posture of the Berghof and the key to its symbolic topography. Its inhabitants have been removed from the ordinary world—from the trade, of the family, of history — and deposited in an intermediate place where one is not dead, but you don't live completely either. Fever is measured four times a day, the ritual of the five meals is fulfilled, one lies in the frozen air for the "rest cure", and it is expected: healing is expected or death is expected. The sanatorium is an anteroom, and every antechamber is, by definition, a place of passage. Whoever enters there ceases to belong to the plain without still belonging to the beyond.. It is an inhabited threshold — and the threshold is the very form of purgatory.

The verticality of this topography is deliberate. The novel constantly opposes the "up there" and the "down there", as if drawing a cosmology of floors: the plain of the living, the mountain of the interregnum and, implicit, the afterlife of those who have already departed. Mann also emphasizes the figure of the number seven — seven years of permanence, seven chapters, an entourage of figures that follow one another around Hans —, and it is difficult not to hear in it the echo of the seven cornices in which Dante distributes the capital vices. Just that, on Dante's mountain, the seven steps lead upward, to a peak that is the door to heaven; on Mann Mountain, the seven years turn without a step. Vertical cosmology is orphaned from its highest floor: there are the bottom and middle floors, the one above is missing.

(II). The affinities: where the Berghof is reminiscent of purgatory

The first affinity is the most obvious and the deepest: the structure of the interval. Like purgative souls, the guests of the Berghof are neither in the full life of the plain nor in the final consummation; They occupy a time suspended between two worlds. Y, like in purgatory, that time is made of waiting. Mann dedicates some of his coolest pages to the dissolution of duration: the days get confused, the week repeats itself like the same eternal soup, and Hans himself no longer knows how long he has been there. Now well, purgatory is precisely the kingdom of measured waiting and patience — souls wait, support, are slowly brought to their end. Enduring time is, in both cases, the matter of purification.

That wait, besides, is rhythmic like a liturgy. The Berghof day is marked by fixed hours — the five meals, rest cures, measuring fever — with the regularity of a monastic schedule. Guests live under one rule, as novices of an order whose purpose, however, no one knows how to name. There is closure, there is a kind of office of the hours, there is the silence of the terrace; The God to whom all this was once directed is missing. The sanatorium is a secularized monastery before it is a secularized purgatory — and perhaps it can only be the second because it is already the first..

The second affinity is suffering as a condition that separates and educates. The disease, at the Berghof, It's not just a physical problem.: It's an initiation. Hans goes through a strange formation made of illness, of love — by the enigmatic Clavdia Chauchat — and of death, especially that of cousin Joachim, soldier who goes down to the plain to serve, relapses and comes back to die. This "sympathy for death" works almost like a spiritual learning, analogous to the purgatory penalty that, when hurting, also illuminates. Saint Gregory the Great already taught that certain minor faults are purified by a fire that does not destroy, but refines (cf. Gregory the Great, Dialogues, IV); and Saint Augustine spoke of a purifying fire that tests what is gold in us and burns what is straw. (cf. Augustine, The city of God, XXI). The Berghof has its own slow fire: the fever.

To that learning a shock of self-knowledge is added. Before the x-ray machine, Hans sees his own skeleton for the first time: sees the bones of the hand under the raw flesh and recognizes, in a flash, the death that he carries within himself. It is a "memento mori" in its purest form., the same one that the souls in purgatory experience when they finally see themselves as they are, stripped of all illusion. Seeing yourself mortal is the beginning of all purification. At the Berghof, however, That lightning bolt of truth does not generate contrition or the intention of amendment.: generates fascination. Hans does not convert before his own skull: falls in love with her. The distance between purgatory and its simulacrum fits entirely in that detour: where one leads to repentance, the other leads to the spell.

The third affinity is dramatic. Two voices dispute the soul of Hans: September, the italian humanist, apostle of reason, of progress and life of the plain; y Naphtha, the Jesuit of Jewish origin, fascinated by death, for discipline and for the absolute. Their duel of ideas re-enacts the ancient psychomachy, the medieval combat of the forces that dispute the soul in its transit. Don't worry about Settembrini showing up, ironically, like a guide — a Virgil to this naïve Dante —, winking at Comedy. And there is a moment when the mountain almost becomes a true purgatory: in the “Snow” chapter, lost in the blizzard, Hans has a vision and reaches a luminous intuition - that man, for kindness and love, You must not allow death any dominion over your thoughts. It is the highest purification of your morbid fascination.

III. secularization: where Mann breaks with purgatory

But the moment passes: when arriving at dinner, Hans has already forgotten what he had understood in the snow. And it is in that oblivion where secularization is revealed. Dante's purgatory ascends: the mountain rises to the earthly Paradise and, thence, to the stars and the vision of God. The Berghof, on the contrary, does not rise: retains. His time is not the ordered and increasingly brief duration of those who walk towards glory, but a circular present that turns on itself. The summit is missing. Instead of the beatific vision, what Hans contemplates is the x-ray: the glass plate with the inside of Clavdia's chest, that he keeps like someone who keeps a relic. Here is the exact symbol of the investment: a secular relic, in which the sacred has been replaced by the shadow of a beloved lung.

From there follows the second break: the disease, here, does not purify: fascinates. in purgatory, punishment is ordered to the health of the soul and life; at the Berghof, the disease is cultivated, aestheticized, almost desired, and "sympathy for death" seduces instead of healing. The soul is not led towards life, but bewitched towards death. And there is a third break, even more serious for the theologian: communion disappears. Christian purgatory is woven into the communion of saints: the living intercede, the Church prays, souls are brought to God in the certain hope of salvation. In the Berghof there is no suffrage, no intercession, no assured end.: those who die are discreetly removed, and the dying is spared the sight of others, as if death were an indecency to hide, and not a step to accompany. It is a purgatory without prayer and, therefore, hopeless.

The decisive break, however, is in destiny. Hans Castorp descends — and descends to war. The "thunder" of 1914 break the enchantment and return the hero to the plain, not for beatitude, but for the trenches, where the narrator loses sight of him. Where the Christian mountain opens to the vision of God, the magic mountain opens to the catastrophe of history. Secularization is exactly this: retreats to God as the end of the passage, and the "intermediate" stops being a stepping stone and becomes a labyrinth. Purgatory without Paradise, mountain that leads nowhere higher: the intermediary loses his "after" and closes in on himself.

IV. Conclusion: purgatory without paradise

The Berghof is not purgatory: It's his shadow inverted, and the comparison is valid both for what it approximates and for what it separates. Catholic doctrine never conceived purification as an end in itself: The purgatory sentence is brief because it is a path, and it is bearable because it is illuminated by the certainty of its own term. Removing the term does not only prolong it: nature changes. That was what Mann sensed when he turned the rise into permanence: did not describe a longer purgatory, but a purgatory that ceased to be purgatory and became enchantment. The difference between going up and staying is not one of degree, but of essence.

In this the sanatorium is the image of a Europe that Mann saw preserving the forms of Christianity after having lost its center: the modern man suspended in an intermediate time that he no longer knows how to traverse, because he has forgotten the end to which all purification was always ordered. The mountain that does not lead to heaven does not cease to be a mountain.; it just stops being a path. Purgatory teaches the soul to rise; the magic mountain teaches him to stay.

Hay, at last, a coincidence that the theologian cannot let pass in silence, although I must treat her with modesty. Berghof means, in german, something like “mountain court” or “mountain hamlet” — a common name for so many alpine properties —, and therefore there is no causal link between the sanatorium invented by Mann in 1924 and the residence, more than a decade later, between 1935 and 1936, Adolf Hitler would build with that same name in Obersalzberg, sobre Berchtesgaden. Fiction precedes fact, and the similarity is by chance, not from the intention. Y, however, It is precisely because it is fortuitous that it becomes almost prophetic. Well, the two Berghof are the same figure: a refuge standing on the plain of men, an intermediate place from where you contemplate the world without belonging to it, a high retreat removed from the ordinary time of history. Mann had made his Berghof a secularized purgatory—an interval emptied of God., bewitched by "sympathy with death", that forgot the end to which all purification was always ordered, and whose only possible descent was that of the trenches of 1914. The Obersalzberg Berghof was the historical consummation of that diagnosis: the royal mountain from which a man, also stolen from the plain and also in love with death, organized not the first, but the second and most abysmal catastrophe of the century - so that, where the magic mountain opened to the trenches, Berchtesgaden mountain would open to Auschwitz.

The symmetry is completed with a last bitter stroke: The same Thomas Mann who had named the enchanted mountain "Berghof" would be expelled from Germany and converted, in exile, in the voice of the "other Germany", while the lord of the true Berghof made the height a throne. It is the last warning that theology extracts from the parable: a hopeless purgatory does not remain neutral indefinitely. The soul that forgets heaven does not remain standing forever on its threshold; sooner or later, the charm that refuses to go up learns to go down — and discovers that beneath the Godless purgatory there is no harmless plain, but the hell that man, solo, is able to build.

Jundiaí (Brazil), 25 of August of 2026

Literature

Augustine, San. The city of God.

Catherine of Genoa, Santa. purgatory treatise.

Catechism of the Catholic Church. Rome: Vatican, 1992, NN. 1030-1032.

Council of Trent. Decree on purgatory (session XXV).

Dante Alighieri. divine comedy: Purgatory.

Gregory the Great, San. Dialogues. Book IV.

Mann, Thomas. The magic mountain, 1924.

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(Text in the original language — Text in the original language — Text in the original language)

THE SANATTORIUM AS A SECULARIZED PURGATORY IN THE MAGIC MOUNTAIN

The purgatory, in Catholic doctrine, is precisely a world apart from another order: the state of purification of those who die in the grace of God, but still imperfectly purified, to achieve the holiness necessary for the vision of God

—Pastoral reflections —

Author
Eneas de Camargo Beast

.

A young man packs his suitcase for three weeks and undoes it for seven years. In this gesture — a light baggage that becomes a home — the entire novel by Thomas Mann is encrypted.. Published in 1924, The magic mountain tells the story of Hans Castorp, young engineer from Hamburg who goes up to the Swiss Alps to visit, for a few days, oh first Joachim, admitted to the Berghof sanatorium, in Davos. An examination reveals a “wet patch” in his lungs., and the brief stay extends into seven years of rest, fever, conversations and deaths. Up there, time dissolves, the obligations of the plain fade, and the calendar loses its meaning. The sanatorium is a world apart, suspended between the valley of the living and the abyss of the departed.

The purgatory, in Catholic doctrine, is precisely a world apart from another order: the state of purification of those who die in the grace of God, but still imperfectly purified, to achieve the holiness necessary for the vision of God (Catechism of the Catholic Church, n. 1030-1031). Defined by the Councils of Florence and Trent (Council of Trent, 1563), is a state intermediary and temporary, ordained to heaven, in which punishment purifies and does not condemn, and in which the living help the dead by prayer and suffrage (cf. 2MC 12,46). This is the coincidence that sets up this essay: the mountain that purifies and the mountain that enchants share the altitude, but not the direction.

I. The Berghof as an in-between space

Imagine yourself the lounger of rest healing, stretched out on the balcony, between the valley below and the sky above: the horizontal body, not even standing up for work, nor lying in the grave. This is the Berghof's emblematic stance and the key to its symbolic topography.. Its inhabitants were removed from the ordinary world — from the, of the family, of history — and deposited in an in-between place where one is not dead, but you don't live completely either. Fever is measured four times a day, the rite of five meals is followed, lie down in the cold air to “rest cure”, and wait: wait for healing or wait for death. The sanatorium is an antechamber, and every antechamber is, by definition, a place of passage. Whoever enters there no longer belongs to the plain without still belonging to the beyond. It is an inhabited threshold — and the threshold is the very form of purgatory.

The verticality of this topography is deliberate. The novel constantly opposes the “up there” and the “down there”, as if drawing a cosmology of floors: the plain of the living, the mountain of interregnum and, implicit, beyond those who have already left. Mann also emphasizes the figure of the number seven — seven years of stay, seven chapters, a retinue of figures that follow one another around Hans —, and it is difficult not to hear the echo of the seven terraces on which Dante distributes the capital vices. Only, on Dante's mountain, the seven steps lead upward, to a peak that is the gate to heaven; on Mann's mountain, the seven years rotate without step. Vertical cosmology is orphaned from its highest floor: there are the bottom and middle floors, the top one is missing.

(II). The affinities: where the Berghof resembles purgatory

The first affinity is the most obvious and the deepest: the structure of interval. Like purging souls, the guests of the Berghof are neither in the full life of the plain nor in the definitive consummation; occupy time suspended between two worlds. E, like in purgatory, this time is made of wait. Mann dedicates some of his most ingenious pages to the dissolution of duration: the days get confused, the week repeats itself like the same eternal soup, and Hans himself no longer knows how long he has been there. Now, purgatory is precisely the realm of measured waiting and patience — souls wait, support, are slowly led to their end. Enduring time is, in both cases, the matter of purification.

This wait, in addition, is rhythmic like a liturgy. The day at the Berghof is divided into fixed hours — the five meals, rest cures, measuring fever — with the regularity of a monastic schedule. Guests live under one rule, as novices of an order whose purpose, although, no one knows how to name it anymore. There is the enclosure, there is a kind of office of the hours, there is silence on the balcony; The God to whom all this was once addressed is missing. The sanatorium is a secularized monastery before being a secularized purgatory — and perhaps it can only be the second because it is already the first.

The second affinity is suffering as a condition that separates and educates. The disease, no Berghof, It's not just physical illness: It's an initiation. Hans passes through a strange formation made of illness, of love — for the enigmatic Clavdia Chauchat — and of death, especially that of cousin Joachim, soldier who goes down to the plain to serve, relapse and return to die. This “sympathy for death” works almost like spiritual learning, analogous to the purgatory penalty that, hurting, also illuminates. Saint Gregory the Great already taught that certain minor faults are purified by a fire that does not destroy, but find out (Gregory the Great, Dialogues, IV); and Saint Augustine spoke of a purifying fire that tests what is gold in us and burns what is chaff (Augustine, The city of God, XXI). The Berghof has its slow fire: to february.

Added to this learning is a jolt of self-knowledge. In front of the X-ray machine, Hans contemplates his own skeleton for the first time: sees the bones of the hand under the living flesh and recognizes, whether, the death you carry inside. It’s a pure “memento mori”, the same thing that the souls in purgatory experience when they finally see themselves as they are, stripped of all illusion. Seeing yourself mortal is the beginning of all purification. No Berghof, although, this lightning of truth does not generate contrition or the purpose of amendment: generates fascination. Hans does not convert in front of his own skull - he falls in love with it. The distance between purgatory and its simulacrum fits entirely within this deviation: where one leads to repentance, the other leads to bewitchment.

The third affinity is dramatic. Two voices fight for Hans' soul: September, the Italian humanist, apostle of reason, of progress and life on the plain; is Naphtha, the Jesuit of Jewish origin, fascinated by death, by discipline and absolute. Their duel of ideas reenacts the old psychomachy, the medieval combat of the forces that compete for the soul in its transit. It is not by chance that Settembrini presents himself, with irony, as a guide — a Virgil to this naive Dante —, winking at Comedy. And there is a moment when the mountain almost becomes true purgatory: in the chapter “Snow”, lost in the blizzard, Hans has a vision and achieves a luminous intuition — that man, out of kindness and love, You must not grant death any dominion over your thoughts. It is the highest purification of your morbid fascination.

III. Secularization: where Mann breaks away from purgatory

But the moment passes: when arriving at dinner, Hans has already forgotten what he understood in the snow. And it is in this forgetfulness that secularization reveals itself.. Dante's Purgatory ascend: the mountain rises to the earthly Paradise and, dali, to the stars and the vision of God. O Berghof, on the contrary, does not rise - retains. Your time is not the ordered and always shorter duration of those who walk towards glory, but a circular gift that turns on itself. The summit is missing. In place of the beatific vision, what Hans contemplates is the x-ray: the glass plate with the inside of Clavdia's chest, which he guards like someone guarding a relic. Here is the exact symbol of inversion — a centuries-old relic, in which the sacred was replaced by the shadow of a beloved lung.

Hence the second rupture: the disease, here, does not purify - fascinates. In purgatory, the penalty is ordered to the health of the soul and the life; no Berghof, the disease is cultivated, aestheticized, almost desired, and “sympathy for death” seduces rather than cures. The soul is not led to life, but bewitched to death. And there's a third break, even more serious for the theologian: communion disappears. Christian purgatory is woven into the communion of saints — the living intercede, the Church prays, souls are led to God in hope certain of salvation. At the Berghof there is no suffrage, no intercession, no assured end.: those who die are discreetly removed, and the dying person is spared in the sight of others, as if death were indecency to hide, and I don't follow through. It's a prayerless purgatory and, therefore, hopeless.

The decisive break, although, is not destiny. Hans Castorp plate — and goes down to war. The “thunder” of 1914 breaks the spell and returns the hero to the plain, not for beatitude, but to the trenches, where the narrator loses sight of him. Where the Christian mountain opens to the vision of God, the magic mountain opens to the catastrophe of history. Secularization consists of exactly this: God is removed as the term of the passage, and the “between” stops being a step and becomes a labyrinth. Purgatory without Paradise, mountain that leads nowhere above: the intermediary loses its “after” and closes in on itself.

IV. Conclusion: purgatory without paradise

The Berghof is not purgatory — it is its inverted shadow, and the comparison is worth as much for what it brings together as for what separates. Catholic doctrine never conceived of purification as an end in itself: the purgatory sentence is brief because it is a path, and it is bearable because it is illuminated by the certainty of its end. Removing its term doesn't just prolong it - it changes its nature. This is what Mann realized when converting the climb into permanence: did not describe a longer purgatory, but a purgatory that stopped being purgatory and became enchantment. The difference between going up and staying is not one of degree, but in essence.

In this the sanatorium is the image of a Europe that Mann saw retaining the forms of Christianity after having lost its center: modern man suspended in an intermediate time that he no longer knows how to cross, because he forgot the end for which all purification was always ordered. The mountain that does not lead to heaven is still a mountain; it just stops being a path. Purgatory teaches the soul to ascend; the magic mountain teaches her to stay.

There is, finally, a coincidence that the theologian cannot let pass in silence, even if you have to treat it with modesty. Berghof it means, in German, something like “mountain court” or “casario do monte” — a name common to so many alpine properties —, and therefore there is no causal link between the sanatorium invented by Mann in 1924 and the residence that, more than a decade later, between 1935 e 1936, Adolf Hitler would build with that same name in Obersalzberg, above Berchtesgaden. Fiction precedes fact, and the similarity is by chance, not the intention. E, however, It is precisely because it is fortuitous that it becomes almost prophetic. Because the two Berghofs are the same figure: a refuge built above from the plain of men, an in-between place from which to contemplate the world without belonging to it, a high retreat removed from the ordinary time of history. Mann had turned his Berghof into a secularized purgatory — an interval emptied of God, bewitched by “sympathy with death”, who forgot the end for which all purification was always ordered, and whose only possible descent was that of the trenches of 1914. The Obersalzberg Berghof was the historical consummation of that diagnosis: the real mountain from which a man, also removed from the plain and also in love with death, organized not the first, but the second and most abysmal catastrophe of the century — so that, where the magical mountain opened up to the trenches, Berchtesgaden mountain would open to Auschwitz. Symmetry is completed in a last bitter stroke: the same Thomas Mann who had named the enchanted mountain “Berghof” would be expelled from Germany and converted in exile into the voice of the “other Germany”, while the lord of the real Berghof made a throne from above. It is the final warning that theology extracts from the parable: a hopeless purgatory does not remain indefinitely neutral. The soul that forgets heaven does not stand forever on its threshold; sooner or later, the enchantment that refuses to ascend learns to descend — and discovers that beneath the Godless purgatory there is no harmless plain, but the hell that man, alone, is able to build.

Jundiaí, 25 August 2026

References

AUGUSTINE, Santo. The city of God.

CATHERINE OF GENOA, Santa. Treatise on Purgatory.

CATECHISM OF THE CATHOLIC CHURCH. Catechism of the Catholic Church. Rome: Vatican, 1992. n. 1030-1032.

COUNCIL OF TRENT. Decree on purgatory (session XXV).

DANTE ALIGHIERI. The divine comedy: purgatory.

GREGORY THE GREAT, They are. Dialogues. Book IV.

MANN, Thomas. The magic mountain, 1924.

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FRAUD AND THE RESPONSIBILITY TO CARRY OUT OUR DUTIES WITH HOLINESS

The responsibility to carry out our duties with sanctity also involves the recognition that our actions have consequences, both for ourselves and for those around us.

- Pastoral reflections -

Author
Eneas de Camargo Beast

.

PDF print format article – article print format – article in printed format – article in printed format

.

The opera The Lord of the Rings, written by J.R.R. Tolkien, presents a vast fictional universe full of complex characters and an epic plot.

Among the protagonists stands out Frodo Baggins, a hobbit who is entrusted with a dangerous and crucial mission: destroy the Ring in Mordor. This task requires not only courage and determination, but it also requires that he assume the responsibility of carrying the Ring with integrity and, why not, with holiness. Frodo understands that his mission is not just a material obligation, but also a spiritual journey in which his moral conduct is put to the test.

During the narrative, Frodo faces various temptations and adversities that could lead him to use the Ring for his own ends. However, he demonstrates a high moral conscience by resisting such temptations and remaining faithful to his mission. Frodo understands that the responsibility of carrying the Ring requires that he remain pure of heart and avoid the corruption that the Ring's power could engender.. This attitude shows the importance of carrying out our duties with humility, acting according to high moral principles even when faced with challenges and difficulties.

Moreover, Frodo is constantly accompanied by a group of loyal companions who help him on his journey. This dynamic reflects the importance of shared responsibility and mutual support in fulfilling our duties. Frodo recognizes that he is not alone in his quest and trusts in his friends to help him face the obstacles that arise along the way. This collaboration highlights the importance of seeking support and guidance on our own journey, sharing our burdens and responsibilities with those around us.

At the climax of the story, Frodo arrives in Mordor, where he must destroy the Ring in the fire. However, he is tormented by the desire to possess it and give in to its corrupting influence. At that critical moment, Frodo faces a moral dilemma that tests his courage. He finally decides to get rid of the Ring, even if it means sacrificing one's life. This renunciation of power and selfishness represents one of the noblest Christian virtues: «No one has greater love than this: give your life for your friends" (GV 15,13).

This is important to point out that the responsibility to carry out our duties with sanctity is not limited only to great epic missions, like that of Frodo in destroying the Ring. It extends to our daily responsibilities, both within the family, professional, social or religious. Frodo tells his friend and mentor Gandalf: “I wish this hadn't happened in my time”. And Gandalf responds: "Me too, and so do all who live to see such times. But it's not up to them to decide. All we have to decide is what to do with the time we are given.". All this accords with the teaching of the Church: «All the faithful will sanctify themselves more and more every day in the conditions, in the duties and circumstances of one's life and through all these realities, if they accept everything with faith from the hand of the heavenly Father and cooperate with the divine will, demonstrating to everyone, in one's temporal activity, the charity with which God loved the world" (The light, 41).

The responsibility to carry out our duties with sanctity it also involves the recognition that our actions have consequences, both for ourselves and for those around us. Frodo understands that his choices and attitudes can affect the fate of all of Middle Earth, and this leads him to act with responsibility and prudence in his decisions. In the same way, we too must be aware of the impact our actions have on people and the world around us, taking responsibility to act ethically and justly.

Frodo's journey shows us that carrying out our duties with sanctity is not an easy task. It requires courage, sacrifice, renunciation and perseverance. Frodo faces countless trials along his journey, suffering physically and emotionally, but he never loses sight of the highest goal of his mission. He remains committed to carrying out his duty with integrity, even in the face of the harshest adversities. Therefore, it is up to each of us to assume this responsibility and walk our path with righteousness, perseverance and a firm commitment to holiness.

Jundiaí, 23 February 2026

.

FRODO AND THE RESPONSIBILITY OF CARRYING OUR DUTIES WITH HOLINESS

The responsibility of carrying our duties with holiness also entails recognizing that our actions have consequences, both for ourselves and for those who surround us.

— pastoral reflections —

Author
Eneas de Camargo Beast

.

The work The Lord of the Rings, written by J.R.R. Tolkien, presents a vast fictional universe rich in complex characters and an epic narrative. Among the protagonists stands out Frodo Baggins, a hobbit entrusted with a perilous and crucial mission: to destroy the Ring in Mordor. This task requires not only courage and determination, but also that he assume the responsibility of bearing the Ring with integrity and, why not, with holiness. Frodo understands that his mission is not merely a material obligation, but also a spiritual journey in which his moral conduct is put to the test.

Throughout the narrative, Frodo faces various temptations and adversities that could lead him to use the Ring for his own purposes. Yet he demonstrates a high moral awareness by resisting such temptations and remaining faithful to his mission. Frodo understands that the responsibility of carrying the Ring requires that he remain pure of heart and avoid the corruption that the Ring’s power could generate. This attitude shows the importance of carrying out our duties with humility, acting according to elevated moral principles even when confronted with challenges and difficulties.

Moreover, Frodo is constantly accompanied by a group of loyal companions who assist him along the way. This dynamic reflects the importance of shared responsibility and mutual support in fulfilling our duties. Frodo recognizes that he is not alone in his mission and trusts his friends to help him face the obstacles that arise along the path. This collaboration underscores the importance of seeking support and guidance in our own journey, sharing our burdens and responsibilities with those who walk beside us.

At the climax of the story, Frodo reaches Mordor, where he must cast the Ring into the fire. Yet he is tormented by the desire to possess it and to yield to its corrupting influence. At that critical moment, Frodo faces a moral dilemma that tests his courage. He ultimately resolves to relinquish the Ring, even if this should mean the sacrifice of his own life. This renunciation of power and selfishness represents one of the noblest Christian virtues: «No one has greater love than this, to lay down one’s life for one’s friends» (Jn 15:13).

It is important to emphasize that the responsibility of carrying our duties with holiness is not limited to great epic missions such as Frodo’s destruction of the Ring. It extends to our daily responsibilities, whether within the family, professional, social, or religious sphere. Frodo says to his friend and mentor Gandalf: «I wish it need not have happened in my time.» And Gandalf replies: «So do I, and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given us.» All of this harmonizes with the teaching of the Church: «All the faithful will daily increase in holiness in the conditions, duties, and circumstances of their lives, and through all these things, if they receive them with faith from the hand of the heavenly Father and cooperate with the divine will, manifesting to all, in their temporal activity, the charity with which God has loved the world» (The light, 41).

The responsibility of carrying our duties with holiness also entails recognizing that our actions have consequences, both for ourselves and for those around us. Frodo understands that his choices and attitudes may affect the destiny of the whole of Middle-earth, and this leads him to act with responsibility and prudence in his decisions. Likewise, we too must be aware of the impact our actions have on the people and the world around us, assuming the responsibility to act in an ethical and just manner.

Frodo’s journey shows us that carrying our duties with holiness is no easy task. It demands courage, sacrifice, renunciation, and perseverance. Frodo endures countless trials along his path, suffering physically and emotionally, yet he never loses sight of the higher purpose of his mission. He remains committed to fulfilling his duty with integrity, even in the face of the harshest adversities. Therefore, it falls to each of us to embrace this responsibility and to walk our path with uprightness, perseverance, and a firm commitment to holiness.

Jundiaí, 23 February 2026

.

FRODO AND THE RESPONSIBILITY OF CARRYING OUR DUTIES WITH HOLINESS

The responsibility of carrying out our duties with holiness also implies recognizing that our actions have consequences., both for ourselves and for those around us.

—Pastoral reflections —

Author
Eneas de Camargo Beast

.

The work The Lord of the Rings, written by J.R.R.. Tolkien, presents a vast fictional universe rich in complex characters and an epic plot. Among the protagonists, Frodo Baggins stands out., a hobbit entrusted with a dangerous and crucial mission: destroy the Ring in Mordor. This task requires not only courage and determination, but also requires that you assume the responsibility of wearing the Ring with integrity and, why not, with holiness. Frodo understands that his mission is not just a material obligation, but also a spiritual path in which your moral conduct is tested.

Throughout the narrative, Frodo faces various temptations and adversities that could lead him to use the Ring for his own purposes.. However, manifests a high moral conscience by resisting such temptations and remaining faithful to its mission. Frodo understands that the responsibility of wearing the Ring requires that he remain pure of heart and avoid the corruption that the Ring's power could bring.. This attitude shows the importance of fulfilling our duties with humility, acting according to high moral principles even when faced with challenges and difficulties.

Besides, Frodo is constantly accompanied by a group of companions loyal people who help you on your way. This dynamic reflects the importance of shared responsibility and mutual support in fulfilling our duties.. Frodo recognizes that he is not alone in his mission and trusts his friends to face the obstacles that arise along the way.. This collaboration underscores the importance of seeking support and guidance on our own path., sharing our burdens and responsibilities with those around us.

At the climax of the story, Frodo arrives in Mordor, where he must throw the Ring into the fire. However, is tormented by the desire to possess it and to yield to its corrupting influence. At that critical moment, Frodo faces a moral dilemma that tests his courage. Finally he decides to get rid of the Ring., even if it means sacrificing your own life. This renunciation of power and selfishness represents one of the noblest Christian virtues.: «No one has greater love than this: "give your life for your friends" (Jn 15,13).

It is important to emphasize that the responsibility Carrying out our duties with holiness is not limited only to great epic quests like Frodo's destroying the Ring.. It extends to our daily responsibilities, whether in the family environment, professional, social or religious. Frodo tells his friend and mentor Gandalf: "I wish this had not happened in my time". And Gandalf answers: "Me too, and so all who live to see similar times. But it's not their place to decide.. "All we have to decide is what to do with the time we have been given.". All of this agrees with the teaching of the Church: "All the faithful will become more sanctified every day in the conditions, duties and circumstances of his life and through all these realities, if they accept them with faith from the hand of the heavenly Father and cooperate with the divine will, showing everyone, in his temporary activity, the charity with which God loved the world" (The light, 41).

The responsibility Carrying out our duties with holiness also implies recognizing that our actions have consequences, both for ourselves and for those around us. Frodo understands that his decisions and attitudes can influence the fate of all of Middle Earth., and this leads him to act responsibly and prudently in his decisions.. Likewise, We too must be aware of the impact that our actions have on the people and the world around us., taking responsibility for acting ethically and fairly.

Frodo's path shows us that carrying out our duties with holiness is not an easy task. Demands courage, sacrifice, renunciation and perseverance. Frodo faces countless trials along his journey, suffering physically and emotionally, but never loses sight of the higher purpose of its mission. Remains committed to fulfilling your duty with integrity, even in the face of the toughest adversities. For this reason, It is up to each of us to assume this responsibility and walk our path with righteousness., perseverance and a firm commitment to holiness.

Jundiaí, 23 February 2026

.

FRODO AND THE RESPONSIBILITY TO CARRY OUT OUR DUTIES WITH HOLINESS

The responsibility to carry out our duties with holiness also implies recognizing that our actions have consequences, both for ourselves and those around us.

—Pastoral reflections —

Author
Eneas de Camargo Beast

.

To work “The Lord of the Rings”, written by J.R.R.. Tolkien, presents a vast fictional universe full of complex characters and an epic plot. Among the protagonists, Frodo Scholarship stands out, a hobbit who is tasked with a dangerous and crucial mission: destroy the Ring in Mordor. This task not only requires courage and determination, but it also requires him to take responsibility for carrying the Ring with integrity and, why not, holiness. Frodo understands that his mission is not just a physical obligation, but also a spiritual journey, where your moral conduct is put to the test.

Throughout the narrative, Frodo faces several temptations and adversities that could lead him to use the Ring for his own ends. However, he demonstrates a high moral conscience by resisting these temptations and remaining true to his mission. Frodo understands that the responsibility of carrying the Ring requires him to remain pure of heart and avoid the corruption that the Ring's power could bring.. This attitude demonstrates the importance of carrying our duties with humility, acting according to high moral principles even when we are faced with challenges and difficulties.

Furthermore, Frodo is constantly accompanied by a group of loyal companions, that help you on your journey. This dynamic reflects the importance of shared responsibility and mutual support in carrying out our duties. Frodo recognizes that he is not alone in his quest and trusts his friends to help him face the obstacles that come his way.. This collaboration highlights the importance of seeking support and guidance on our own journey, sharing our burdens and responsibilities with those around us.

At the climax of the story, Frodo arrives in Mordor, where you must destroy the Ring in fire. However, he is tormented by the desire to possess him and succumb to his corrupting influence. At this critical moment, Frodo faces a moral dilemma that tests his courage. He finally makes the decision to get rid of the Ring, Even if it means sacrificing your own life. This renunciation of power and selfishness represents one of the noblest Christian virtues.: “There is no greater love than to lay down one’s life for one’s friends” (Jo 15,13).

It is important to highlight that the responsibility to carry out our duties with holiness is not limited to great epic missions, like Frodo's in destroying the Ring. It extends to our everyday responsibilities, whether within the family, professional, social or religious. Frodo speaks to his friend and mentor Gandalf: “I wish this hadn’t happened in my time.”. And Gandalf responds: "Me too, and all who live to see these times. But that's not up to them to decide. All we have to decide is what to do with the time we are given.”. All of this is in line with the teaching of the Church: “All the faithful will sanctify themselves more and more each day under the conditions, tasks and circumstances of life itself and through all of them, if they receive everything with faith from the hand of the heavenly Father and cooperate with the divine will, showing everyone, in the temporal activity itself, the charity with which God loved the world” (The light, 41).

The responsibility to carry our duties with holiness also implies recognizing that our actions have consequences, both for ourselves and those around us. Frodo understands that his choices and attitudes can affect the fate of all of Middle-earth, and this leads you to act responsibly and carefully in your decisions. In the same way, we must also be aware of the impact our actions have on the people and world around us, taking responsibility for acting ethically and fairly.

Frodo's journey shows us that carrying our duties with holiness is not an easy task. It requires courage, sacrifice, renunciation and perseverance. Frodo faces numerous challenges throughout his journey, suffering physically and emotionally, but never loses sight of the greater purpose of your mission. He remains committed to performing his duty with integrity, even in the face of the most difficult adversities. Therefore, It is up to each of us to embrace this responsibility and walk our journey with righteousness, perseverance and a firm commitment to holiness.

Jundiaí, 23 of February of 2026

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(original text in Portuguese / english text after the portuguese originaly)

The constraint to do the good: The conversion of Jean Valjean due to the bishop of Digne in “The miserable“

The question is: what to believe? In the doctrine? In the Bible? In the liturgy? Yup, but above all that God loves us

- Pastoral reflections -

Author
Eneas de Camargo Beast

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PDF print format article – PDF Article print format – PDF Article in printable size

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Literature frequently addresses the theme of redemption and the moral transformation of his characters. A clear example is the opera “The Miserables” (1862), Victor Hugo, in which the conversion of the protagonist Jean Valjean is triggered by the act of kindness and generosity of the bishop of Digne.

Valjean is initially presented as an ex-convict that, after serving a long sentence for stealing bread to feed his family, faces rejection and marginalization from society. This hostile environment leads him to adopt a hardened stance towards humanity.

At a crucial moment in the narrative, Valjean steals the silver cutlery from Bishop Myriel. This scene marks a turning point in Valjean's life. Despite the robbery, when Valjean is captured and brought back by the police to the bishop's house, Bishop Myriel shows extraordinary compassion and mercy. He tells the police that the silver cutlery was a gift given to Valjean, and also gives him two silver candlesticks, increasing the generosity of “dono”. This act of kindness has a profound impact on Valjean, influencing his actions for the rest of his life.

Valjean's reaction to the bishop's kindness reveals an internal ambivalence. On one side, he feels embarrassed and ashamed of his previous conduct, recognizing the discrepancy between his actions and the bishop's example of love and mercy. The other part, this experience awakens in him an authentic desire for change and a desire to reciprocate the good received.

From that moment on, Valjean strives to become a better person and do good for others. He begins his journey of redemption in Montreuil-sur-Mer, a small town where he establishes a factory and implements innovative and fair labor practices. His administration not only revitalizes the local economy, but it also significantly improves the living conditions of workers. His reputation as a just and charitable man grows and he is eventually elected mayor of the city.

Valjean's transformation is not limited to business success and social status. Internally, he is dedicated to living a life of sacrifice and service to others, honoring his promise to Bishop Myriel. He intervenes in various situations to help people in difficulty, often putting their own safety at risk. A notable example is his interaction with Fantine, a disgraced worker in her factory. After discovering the desperate situation of Fantine and her daughter Cosette, Valjean agrees to take care of the girl, promise that he keeps with great dedication and love.

The parallel between Valjean's experience and the concept of compulsion to do good reveals a profound reflection on human nature and the possibility of redemption. Featuring a character who finds inspiration and motivation to become a better person through an act of generosity, Victor Hugo emphasizes the importance of love and forgiveness in spiritual and moral transformation.

The tale of Jean Valjean ne The Miserables leads us to reflect on the human being's ability to redeem himself and change his life path. Through the parallel with the concept of compulsion to do good, we realize that the experience of receiving generosity and unconditional forgiveness can trigger a profound transformation. Come Valjean, we are confronted with the internal ambivalence between our past actions and the aspiration to become better human beings and, even more, santi.

How Valjean felt forced by the act of kindness of the Bishop of Digne, the love of Christ also binds us (cfr 2Cor 5,14). Jesus' supreme sacrifice on the cross reveals God's unconditional love for humanity and the extension of that love to all individuals, regardless of their condition or past sins. This love binds us because it confronts us with our own imperfection and sinfulness, leading us to recognize our need for redemption.

This translates into a real understanding of what holiness is, not simply as moral acts, which is important, but as a consequence of feeling loved by God. The saint, so, he is the one who understands his misery and allows himself to be profoundly influenced by God's love for us in Jesus Christ on the cross, in such a way as to change the course of his spiritual and moral life:

«And he died for everyone, so that those who live no longer live for themselves, but for Him who died and rose again for them" (2 Color 5,15); «For God loved the world so much that he gave his only begotten Son, so that whoever believes in him does not perish, but have eternal life" (GV 3, 16).

The question is: what to believe? In the doctrine? In the Bible? In the liturgy? Yup, but above all that God loves us:

«At the beginning of being a Christian there is no ethical decision or great idea, but the encounter with an event, with a person, which gives life a new horizon and with it the decisive direction. In his Gospel John had expressed this event with the following “words: “God loved the world so much that he gave his only begotten Son, because everyone believes in him … have eternal life" (3, 16). With the centrality of love, the Christian faith welcomed what was the core of Israel's faith and at the same time gave this core a new depth and breadth. The believing Israelite, indeed, pray every day with the words of the Book of Deuteronomy, in which he knows that the center of his existence is contained: "Listen, Israel: the Lord is our God, the Lord is only one. You will love the Lord your God with all your heart, with all my soul and with all my strength" (6, 4-5). Jesus united, making it a single precept, the commandment of the love of God with that of the love of neighbor, contained in the Book of Leviticus: "You will love your neighbor as yourself" (19, 18; cfr Mc 12, 29-31). Since God loved us first (cf. 1 GV 4, 10), love is now no longer just a "commandment", but it is the response to the gift of love, with which God comes to meet us" (Pope Benedict XVI Encyclical Letters God Is Love, n.1).

Jundiaì, 3 March 2025

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THE CONVERSION OF JEAN VALJEAN BECAUSE OF THE BISHOP OF DIGNE IN THE WORK “LES MISERABLES“

The question is: what to believe in? In doctrine? In the Bible? In the liturgy? Yes, but above all that God loves us.

— pastoral reflections —

Author
Eneas de Camargo Beast

.

Literature frequently addresses the theme of redemption and the moral transformation of its characters. A striking example is Victor Hugo’s “Les Miserables” (1862), in which the conversion of the protagonist Jean Valjean is triggered by the act of kindness and generosity of the Bishop of Digne.

Valjean is initially presented as a former convict who, after serving a long sentence for stealing bread to feed his family, must face rejection and marginalization from society. This hostile environment leads him to adopt a hardened position towards humanity.

At a crucial moment in the narrative, Valjean steals the silverware from Bishop Myriel. This scene marks a turning point in Valjean’s life. Despite the robbery, when Valjean is captured and brought back to the bishop’s house by the police, Bishop Myriel displays extraordinary compassion and mercy. He tells the police that the silverware was a gift to Valjean, and also gives him two silver candlesticks, increasing the generosity of the “gift.” This act of kindness has a profound impact on Valjean, influencing his actions for the rest of his life.

Valjean’s reaction to the bishop’s kindness reveals an internal ambivalence. On the one hand, he feels embarrassed and ashamed of his previous conduct, recognizing the discrepancy between his actions and the bishop’s example of love and mercy. On the other hand, this experience awakens in him a genuine desire for change and a desire to reciprocate the good received.

From that moment on, Valjean is committed to becoming a better person and doing good for others. He begins his journey of redemption in Montreuil-sur-Mer, a small town where he establishes a factory and implements innovative and fair labor practices. His administration not only revitalizes the local economy, but also significantly improves the living conditions of the workers. His reputation as a just and charitable man grows, and he is eventually elected mayor of the town.

Valjean’s transformation is not limited to business success and social status. Internally, he dedicates himself to living a life of sacrifice and service to others, honoring his promise to Bishop Myriel. He intervenes in various situations to help those in need, often risking his own safety. A notable example is his interaction with Fantine, a disgraced worker in his factory. After discovering the desperate situation of Fantine and her daughter Cosette, Valjean pledges to care for the girl, a promise he keeps with great dedication and love.

The parallel between Valjean’s experience and the concept of being forced to do good reveals a profound reflection on human nature and the possibility of redemption. By presenting a character who finds inspiration and motivation to become a better person through an act of generosity, Victor Hugo highlights the importance of love and forgiveness in spiritual and moral transformation.

The story of Jean Valjean in “Les Miserables“ leads us to reflect on the ability of human beings to redeem themselves and change their life path. Through the parallel with the concept of being forced to do good, we realize that the experience of receiving generosity and unconditional forgiveness can trigger a profound transformation. Like Valjean, we are confronted with the internal ambivalence between our past actions and the aspiration to become better and, even more, saintly human beings.

Just as Valjean felt bound by the act of kindness of the Bishop of Digne, the love of Christ also binds us (cf. 2 Color 5:14). The supreme sacrifice of Jesus on the cross reveals God’s unconditional love for humanity and the extension of that love to all individuals, regardless of their condition or past sins. This love binds us because it confronts us with our own imperfection and sinfulness, leading us to recognize our need for redemption.

This translates into a real understanding of what holiness is, not simply as moral acts, which is important, but as a consequence of feeling loved by God. The saint, therefore, is one who understands his misery and allows himself to be profoundly conditioned by God’s love for us in Jesus Christ on the cross, so as to change the course of his spiritual and moral life:

«and that He died for all, that those who live should not henceforth live unto themselves, but unto Him who died for them and rose again» (2Color 5,15) «For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life» (Jn 3, 16).

The question is: what to believe in? In doctrine? In the Bible? In the liturgy? Yes, but above all that God loves us:

«We have come to believe in God’s love: in these words the Christian can express the fundamental decision of his life. Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction. Saint John’s Gospel describes that event in these words: “God so loved the world that he gave his only Son, that whoever believes in him should … have eternal life” (3:16). In acknowledging the centrality of love, Christian faith has retained the core of Israel’s faith, while at the same time giving it new depth and breadth. The pious Jew prayed daily the words of the Book of Deuteronomy which expressed the heart of his existence: “Hear, Israel: the Lord our God is one Lord, and you shall love the Lord your God with all your heart, and with all your soul and with all your might” (6:4-5). Jesus united into a single precept this commandment of love for God and the commandment of love for neighbour found in the Book of Leviticus: “You shall love your neighbour as yourself” (19:18; cf. Mk 12:29-31). Since God has first loved us (cf. 1 Jn 4:10), love is now no longer a mere “command”; it is the response to the gift of love with which God draws near to us» (Benedict XVI, God is Love, 1).

Jundiaì, 3 March 2025

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THE CONSTRAINT TO DO GOOD: THE CONVERSION OF JEAN VALJEAN BECAUSE OF THE BISHOP OF DIGNE IN “THE MISERABLES“

The question is what to believe? In doctrine? In the Bible? On the Liturgy? Sim, But most of all God loves us.

— Pastoral reflections —

Author
Eneas de Camargo Beast

Literature frequently addresses the theme of redemption and the moral transformation of its characters. A striking example is the work “Les Misérables” (1862), by Victor Hugo, in which the conversion of the protagonist Jean Valjean is triggered by the act of kindness and generosity of the Bishop of Digne.

Valjean is initially introduced as an ex-convict what, after serving a long sentence for stealing a loaf of bread to feed his family, faces rejection and marginalization from society. This hostile environment leads him to adopt a hardened stance towards humanity..

At the crucial moment of the narrative, Valjean steals silver cutlery from Bishop Myriel. This scene marks a turning point in Valjean's life. Despite the theft, when Valjean is captured and taken back to the bishop's house by the police, Bishop Myriel demonstrates extraordinary compassion and mercy. He tells the police that the silver cutlery was a gift given to Valjean., and even gives him two silver candlesticks, increasing the generosity of “here I'm”. This act of kindness has a profound impact on Valjean., influencing your actions for the rest of your life.

Valjean's reaction to the Bishop's kindness reveals an internal ambivalence. On the one hand, he feels embarrassed and ashamed about his previous conduct, recognizing the discrepancy between their actions and the Bishop's example of love and mercy. On the other hand, This experience awakens in him a genuine desire for change and a desire to reciprocate the good received.

From that moment, Valjean strives to become a better person and do good for others. He begins his journey of redemption in Montreuil-sur-Mer, a small town where he establishes a factory and implements innovative and fair work practices. His administration not only revitalizes the local economy, but also significantly improves the living conditions of workers. His reputation as a just and charitable man grows, and he is eventually elected mayor of the city.

Valjean's transformation is not limited to business success and social status. Internally, he is dedicated to living a life of sacrifice and service to others, honoring his promise to Bishop Myriel. He intervenes in various situations to help people in difficulty, often putting their own safety at risk. A notable example is his interaction with Fantine, a worker in his factory who fell from grace. Upon discovering the desperate situation of Fantine and her daughter,, Cosette, Valjean promises to take care of the girl, a promise that he fulfills with great dedication and love.

The parallel between Valjean's experience and the concept of constraint to do good reveals a deep reflection on human nature and the possibility of redemption. By presenting a character who finds the inspiration and motivation to become a better person through an act of generosity, Victor Hugo highlights the importance of love and forgiveness in spiritual and moral transformation.

The story of Jean Valjean in “Les Misérables“ leads us to reflect on the ability of human beings to redeem themselves and change their life path. Through the parallel with the concept of constraint to do good, we realize that the experience of receiving generosity and unconditional forgiveness can trigger a profound transformation. Just like Valjean, we are faced with the internal ambivalence between our past actions and the aspiration to become better human beings and, even more, santos.

Just as Valjean felt embarrassed by the Bishop of Digne's act of kindness,, Christ's love also constrains us (cf. 2Color 5,14). Jesus' supreme sacrifice on the cross reveals God's unconditional love for humanity and the extension of that love to all individuals, regardless of your condition or past sins. This love constrains us because it confronts us with our own imperfection and sinfulness., leading us to recognize our need for redemption.

This results in a real understanding of what holiness is, not merely as moral acts, which is important, but as a consequence, of feeling loved by God. The saint, then, is the one who understands his misery and is deeply constrained by God's love for us in Jesus Christ on the cross, so that, changes the direction of your spiritual and moral life:

“This results in a real understanding of what holiness is, not merely as moral acts, which is important, but as a consequence, of feeling loved by God. The saint, then, is the one who understands his misery and is deeply constrained by God's love for us in Jesus Christ on the cross, so that, changes the direction of your spiritual and moral life: “And he died for everyone, so that those who live no longer live for themselves, but to him who died for them and rose again.”(2Color 5,15); or even: “In effect, so much did God love the world, who gave him his only Son, so that whoever believes in him will not perish, but have eternal life”(Jo 3,16).

The question is what to believe? In doctrine? In the Bible? On the Liturgy? Sim, But most of all God loves us:

“In this way the Christian can express the fundamental choice of his life. At the beginning of being a Christian, there is no ethical decision or big idea, but the encounter with an event, with a Person who gives life a new horizon and, this way, the decisive direction. In your Gospel, John had expressed this event with the following words: “God so loved the world that he gave his only Son so that whoever believes in him (…) have eternal life” (3, 16). With the centrality of love, the Christian faith embraced the core of Israel's faith and, at the same time, gave this core a new depth and breadth. The Israelite Believer, de facto, pray every day with the words from the Book of Deuteronomy, in which he knows that the center of his existence is contained: “Listening, from Israel! The Lord, our God, is the only Lord! You will love the Lord, your God, with all your heart, with all your soul and with all your strength” (6, 4-5). Jesus united — making them a single precept — the commandment of love for God with that of love for others, contained in the Book of Leviticus: “You shall love your neighbor as yourself” (Jo 4, 10), now love is no longer just one “commandment”, but it is the response to the gift of love with which God comes to meet us» (Pope Benedict XVI, Encyclical Letter Deus Caritas Est, n.1).

Jundiaì, 3 leave 2025

.

______________________

Dear Readers,
this magazine requires management costs that we have always faced only with your free offers. Those who wish to support our apostolic work can send us their contribution through the convenient and safe way PayPal by clicking below: