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THE DESPERATION OF NOT BELIEVING IN GOD: A PARALLEL BETWEEN KIRILLOV AND THE "LATE I LOVED YOU" OF SAINT AUGUSTINE

«I loved you late, O beauty so ancient and so new: there, you were inside me and I was outside; and outside I looked for you and threw myself, deformed, on the beautiful forms of your creatures. You were with me, but I wasn't with you... The things that wouldn't exist if they weren't in you kept me away from you."

- Pastoral reflections -

Author
Eneas de Camargo Beast

.

The search for meaning and the purpose of life is a central question in the human experience. For many, belief in God plays a fundamental role in building a sense of identity and finding answers to existential dilemmas.

Fëdor Dostoevskij (1821-1881). Oil painting on canvas. Vassilij Perov (1833-1882)

However, there are those who face despair resulting from lack of faith in God; example of this is the character Kirillov, of the works of Fyodor Dostoevsky, The Demons (O The Possessed).

Kirillov is a complex character and tormented who struggles with the desperation of not believing in God. He recognizes the absence of a higher power and the lack of transcendent purpose in human existence. This awareness leads him to a state of desperation, because he is faced with the impossibility of finding absolute meaning in his life.

The denial of God places Kirillov at an existential crossroads. Without belief in a divine being who can offer universal moral purpose or order, he feels free to do what he wants, including taking his own life. For him, suicide becomes a logical choice in the face of the lack of meaning in existence. Kirillov believes that, becoming the author of his own death, he will become the absolute master of his own life.

Kirillov's Despair it can also be interpreted as a response to the loneliness and isolation that result from the lack of a shared faith in God. He feels alienated from society and misunderstood by the other characters, who still retain some form of faith or belief in a higher power. This alienation deepens his desperation and leads him to seek answers in extreme action. There is an interesting parallel between Kirillov and some aspects of contemporary libertinism and atheism.

The other part, in I loved you late (confessions), Saint Augustine describes his spiritual search for God. Augustine tells how, throughout his life, tried to satisfy his needs through creatures and the material world, only to then realize that these searches were empty. Its central idea

«I loved you late, O beauty so ancient and so new: there, you were inside me and I was outside; and outside I looked for you and threw myself, deformed, on the beautiful forms of your creatures. You were with me, but I wasn't with you... The things that wouldn't exist if they weren't in you kept me away from you."

reflects the recognition that God has always been present in his life, but that he only perceived it late. Augustine experiences a spiritual awakening in which he finds meaning and fulfillment in God, moving away from the void of hedonistic and materialist research.

The Saint mentions the impact of the truth divine on the mind and heart, where intellectual understanding is combined with a profound existential response, bringing true joy to the soul as a gradual process of awakening to transcendent reality, filling the emotional and spiritual voids he had previously experienced in the storm. The clarity gained through this understanding reveals a central aspect of human freedom taught by the Second Vatican Council, which summarizes the drama of these two characters (Kirillov-libertinism; Augustine-freedom):

«Only in freedom can man convert to good. The men of our time greatly appreciate and ardently seek this freedom; and rightly so. However, they often cultivate it in a perverse way, as if it consisted of the license to do anything, even evil, as long as you like it. True freedom is an eminent sign of the divine image in man." (The joy and hope, n. 17).

Like this, both Kirillov and Augustine faced an existential crisis, but their answers are noticeably different. Kirillov throws himself into the abyss of nihilism, seeing freedom as an unbearable burden. Augustine, instead, finds consolation and meaning in the discovery of the divine presence in one's existence. While Kirillov tries to become a “god” through death, Augustine seeks God to find life.

Jundiaí, 6 May 2026

.

THE DESPAIR OF NOT BELIEVING IN GOD: A PARALLEL BETWEEN KIRILOV AND SAINT AUGUSTINE’S “LATE HAVE I LOVED YOU”

«Late have I loved You, Beauty ever ancient and ever new; behold, You were within me, and I outside; and there I sought You, rushing headlong upon the beautiful things You had made, deformed myself. You were with me, but I was not with You… Those things kept me far from You which would not exist unless they existed in You»

— pastoral reflections —

Author
Eneas de Camargo Beast

.

The search for the meaning and purpose of life is a central question in the human experience. For many, belief in God plays a fundamental role in shaping a sense of identity and in the search for answers to existential dilemmas. Yet there are those who face the despair that results from not believing in God; an example of this is the character Kirilov in Fyodor Dostoevsky’s novel Demons (also translated as The Possessed).

Kirilov is a complex and tormented character who struggles with the despair of not believing in God. He recognizes the absence of a higher power and the lack of any transcendent purpose in human existence. This awareness leads him into a state of despair, because he finds himself confronted with the impossibility of discovering an absolute meaning for his life.

The denial of God places Kirilov at an existential crossroads. Without belief in a divine being capable of providing purpose or a universal moral order, he feels free to do whatever he wishes, including taking his own life. For him, suicide becomes a logical choice in the face of the meaninglessness of existence. Kirilov believes that, by becoming the author of his own death, he will become the absolute master of his own life.

Kirilov’s despair may also be interpreted as a response to the loneliness and isolation that arise from the absence of a shared belief in God. He feels alienated from society and misunderstood by the other characters, who still retain some form of faith or belief in a higher power. This alienation deepens his despair and drives him to seek answers through extreme actions. There is an intriguing parallel between Kirilov and certain aspects of contemporary libertinism and atheism.

On the other hand, in Late Have I Loved You (Confessions), Saint Augustine describes his spiritual search toward God. Augustine recounts how, throughout his life, he sought to satisfy his needs through creatures and the material world, only to realize that such pursuits were empty. His central insight

«Late have I loved You, Beauty ever ancient and ever new; behold, You were within me, and I outside; and there I sought You, rushing headlong upon the beautiful things You had made, deformed myself. You were with me, but I was not with You… Those things kept me far from You which would not exist unless they existed in You»

reflects his recognition that God had always been present in his life, though he came to perceive Him only late. Augustine undergoes a spiritual awakening in which he finds meaning and fullness in God, turning away from the emptiness of a hedonistic and materialistic search.

The Saint speaks of the impact of divine truth upon the mind and heart, where intellectual understanding is joined to a profound existential response, bringing true joy to the soul through a gradual awakening to transcendent reality, filling the emotional and spiritual voids that he had previously experienced within temporal things. The clarity attained through this understanding reveals a central aspect of human freedom taught by the Second Vatican Council, which summarizes the drama of these two figures (Kirilov-libertinism; Augustine-freedom):

«Only in freedom can man direct himself toward goodness. Our contemporaries highly esteem and eagerly pursue this freedom; and rightly so. Yet they often cultivate it in a wrong way, as though it consisted in the license to do anything whatsoever, even evil, so long as it pleases them. True freedom is an outstanding manifestation of the divine image in man» (The joy and hope, n. 17).

Thus, both Kirilov and Augustine faced an existential crisis, but their responses are remarkably different. Kirilov throws himself into the abyss of nihilism, seeing freedom as an unbearable burden. Augustine, on the other hand, finds consolation and meaning in discovering the divine presence within his own existence. While Kirilov seeks to become a “god” through death, Augustine seeks God in order to find life.

Jundiaí, 6 May 2026

.

THE DESPERATION OF NOT BELIEVING IN GOD: A PARALLEL BETWEEN KIRILOV AND THE “LATE I LOVED YOU” BY SAINT AUGUSTINE

«Late I loved you, Beauty so old and so new; behold, You were inside me and I was outside, and outside I was looking for you; and I launched, deformed, about the beautiful things you created. you were with me, but I was not with you... Those things that would not exist if they did not exist in You kept me far from You.

—Pastoral reflections —

Author
Eneas de Camargo Beast

.

The search for meaning and the purpose of life is a central question of human experience. For many, Belief in God plays a fundamental role in building a sense of identity and finding answers to existential dilemmas. However, There are those who face the despair that results from not believing in God; An example of this is the character Kirilov in the work of Fyodor Dostoyevsky. The demons (O The possessed).

Kirilov is a complex and tormented character who struggles with the despair of not believing in God. Recognizes the absence of a higher power and the lack of a transcendent purpose in human existence. This awareness leads him to a state of despair, because he is faced with the impossibility of finding an absolute meaning for his life.

The denial of God places Kirilov at an existential crossroads. Without the belief in a divine being capable of offering a purpose or a universal moral order, you feel free to do what you want, even take your own life. For him, suicide becomes a logical choice in the face of the lack of meaning of existence. Kirilov believes that, by becoming the author of his own death, You will become the absolute lord of your own life.

Kirilov's despair It can also be interpreted as a response to the loneliness and isolation that results from the lack of a shared faith in God.. He feels alienated from society and misunderstood by the other characters., those who still retain some form of faith or belief in a higher power. This alienation deepens his despair and leads him to seek answers in extreme actions.. There is an interesting parallel between Kirilov and certain aspects of contemporary libertinism and atheism..

On the other hand, in Late I loved you (Confessions), Saint Augustine describes his spiritual search for God. Augustine tells how, throughout his life, He sought to satisfy his needs through creatures and the material world, only to realize that such searches were empty. Your central idea

«Late I loved you, Beauty so old and so new; behold, You were inside me and I was outside, and outside I was looking for you; and I launched, deformed, about the beautiful things you created. you were with me, but I was not with you... Those things that would not exist if they did not exist in You kept me far from You.

reflects the recognition that God was always present in his life, although he only realized it late. Augustine experiences a spiritual awakening in which he finds meaning and fulfillment in God, moving away from the emptiness of hedonistic and materialistic pursuit.

The saint mentions the impact of divine truth about the mind and the heart, where intellectual understanding meets a deep existential response, bringing true joy to the soul through a gradual process of awakening to transcendent reality, filling the emotional and spiritual voids I had previously experienced in temporal things. The clarity gained through this understanding reveals a central aspect of human freedom taught by the Second Vatican Council., that summarizes the drama of these two characters (Kirilov-libertinaje; Augustine-freedom):

«Only in freedom can man convert to good. The men of our time greatly appreciate and ardently seek this freedom.; and rightly so. However, they often encourage it in a reprehensible manner, as if it consisted of the license to do anything, even the evil, as long as it pleases. True freedom is an eminent sign of the divine image in man. (The joy and hope, n. 17).

So, both Kirilov and Agustín faced an existential crisis, But their answers are noticeably different.. Kirilov throws himself into the abyss of nihilism, seeing freedom as an unbearable burden. Augustine, instead, finds comfort and meaning in discovering the divine presence in his own existence. While Kirilov seeks to become a “god” through death, Augustine seeks God to find life.

Jundiaí, 6 May 2026

.

THE DESPERATE OF NOT BELIEVE IN GOD: A PARALLEL BETWEEN KIRILOV AND SAINT AUGUSTINE’S “LATE I LOVED YOU”

«Afternoon I loved you, O Beauty so old and so new, behold, you were inside, and me, outside – and outside I sought you, and threw me, shapeless and not beautiful, before the beauty of everything and everyone you created. You were with me, and I was not with You… Things that would not exist except in You held me far from You.”

—Pastoral reflections —

Author
Eneas de Camargo Beast

.

The search for meaning and purpose of life is a central question in the human experience. For many, Belief in God plays a fundamental role in building a sense of identity and searching for answers to existential dilemmas. However, There are those who face despair resulting from a lack of belief in God, An example of this is the character Kirilov, from the work of Fyodor Dostoevsky, “The Demons” (or “The Possessed”).

Kirilov is a complex and tormented character who struggles with the despair of not believing in God. It recognizes the absence of a higher power and the lack of a transcendent purpose in human existence. This realization leads him to a state of despair, as he is faced with the impossibility of finding absolute meaning in his life.

Denial of God puts Kirilov at an existential crossroads. Without belief in a divine being who can provide a universal moral purpose or order, he feels free to do whatever he wants, including taking his own life. For him, suicide becomes a logical choice given the meaninglessness of existence. Kirilov acredita que, by becoming the author of his own death, he will become the absolute master of his own life.

O desespero de Kirilov can also be interpreted as a response to the loneliness and isolation that result from a lack of shared belief in God. He feels alienated from society and misunderstood by the other characters, who still have some form of faith or belief in a higher power. This alienation deepens his despair and leads him to seek answers in extreme actions.. There is an intriguing parallel between Kirilov and certain aspects of contemporary debauchery and atheism..

On the other hand, in «Tarde Vos Amei» (Confessions), Saint Augustine describes his spiritual quest toward God. Augustine relates how, throughout your life, he sought to satisfy his needs through creatures and the material world, only to realize that these searches were empty. Your central idea

«Afternoon I loved you, O Beauty so old and so new, behold, you were inside, and me, outside – and outside I sought you, and threw me, shapeless and not beautiful, before the beauty of everything and everyone you created. You were with me, and I was not with You… Things that would not exist except in You held me far from You.”

reflects your recognition that God has always been present in your life, but he only realized it late. Augustine experiences a spiritual awakening in which he finds meaning and fulfillment in God, moving away from the void of hedonistic and materialistic pursuit.

The saint mentions the impact of divine truth about the mind and heart, where intellectual understanding merges with a profound existential response, bringing true joy into your soul as a gradual process of awakening to transcendental reality, filling the emotional and spiritual voids he previously experienced with the temporal. The clarity obtained through this understanding reveals a central aspect of human freedom taught in Vatican II, which sums up the drama of these two characters (Kirilov-libertinagem; Augustine-freedom):

«only in freedom can man convert to good. Today's men greatly appreciate and ardently seek this freedom; and rightly so. Often, although, they encourage it in a reprehensible way, as if it consisted of the license to do whatever, even the bad, as long as you like it. True freedom is a privileged sign of the divine image in man.” (The joy and hope, n. 17).

Like this, both Kirilov and Augustine faced an existential crisis, but their answers are remarkably different. Kirilov plunges into the abyss of nihilism, seeing freedom as an unbearable burden. Augustine, on the other hand, finds solace and meaning in his discovery of the divinity present in his existence. As Kirilov seeks to become a “deus” by death, Augustine seeks God to find life.

Jundiaí, 6 de maji de 2026

.

______________________

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:

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

FRANKENSTEIN'S MONSTER AND THE DANGERS OF MODERN TRANSHUMANISM

The ethical implications of Frankenstein and modern transhumanism are profound. In Frankenstein, the creation of artificial life raises questions about the responsibility of the creator and the rights of creatures. In the same way, transhumanism challenges traditional concepts of identity, dignity and intrinsic value of human life.

- Pastoral reflections -

Author
Eneas de Camargo Beast

.

PDF print format article – PDF article print format

.

The work Frankenstein d Mary Shelley, published in 1818, tells the story of a scientist who challenges natural limits by creating life artificially, giving life to a monster that becomes a threat to both him and society.

In the contemporary world, transhumanism emerges as a movement that seeks to overcome human limitations through technology.

Transhumanism is a philosophical and scientific movement that proposes the use of technology to transform the human condition, improving their physical abilities, intellectual and psychological. The promises of transhumanism include the defeat of disease, increasing longevity, the expansion of intelligence and the improvement of sensory and motor skills.

The dangers of transhumanism are equally significant. The main concerns concern the loss of human identity, social inequality aggravated by unequal access to technologies, the safety risks associated with new biotechnology and the ethical implications of genetically modifying humans. Moreover, there is fear of the emergence of a new form of eugenics and the creation of an even larger gap between rich and poor.

Mary Shelley, in Frankenstein, raises questions about the unpredictable consequences of manipulating life. Victor Frankenstein, creating the monster, he challenges natural limits and suffers the consequences of his scientific arrogance. The monster, abandoned and misunderstood, it becomes a destructive force, reflection of the moral and ethical responsibility that accompanies the artificial creation of life.

Shelley's worries they are similar to the dangers of modern transhumanism, where the pursuit of overcoming human limitations can have unintended and harmful consequences. Both contexts highlight the danger of science without ethical boundaries and the need to consider the long-term implications of our technological innovations.

The ethical implications of Frankenstein and modern transhumanism are profound. In Frankenstein, the creation of artificial life raises questions about the responsibility of the creator and the rights of creatures. In the same way, transhumanism challenges traditional concepts of identity, dignity and intrinsic value of human life.

From a theological point of view, both narratives question the position of the human being as a co-creator together with God. The Catholic vision holds that human life is sacred and that there are ethical limits to technological intervention on human nature. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp the role of God, putting human dignity and the established moral order at risk.

Human beings are created in the image and likeness of God (cf.. GN 1,27), which gives each person an intrinsic dignity. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp the role of God, jeopardizing the dignity of God and the moral order established by Him. Moreover, Psalm 139:13-14 underlines the intimate and divine participation of God in the creation of human life:

«You created my kidneys, you wove me in my mother's womb. I will celebrate you, because I was beautifully made, marvelous; wonderful are your works!».

These biblical texts support the thesis according to which human intervention in creation must respect the limits established by God, preserving the sacredness and integrity of life.

The Catholic vision can make a significant contribution to the debate on the limits of technology and human dignity, underlining the sacredness of life and the importance of an ethics based on human dignity. The Catholic Church supports a prudent and ethical approach to science and technology, respecting the natural limits and integrity of the human person. The Vatican document Dignity of the Person reinforces this position by stating that «human beings must be respected and treated as persons from conception” (cf.. n. 4) and that «science and technology must be ordered to the good of the human person and his integrity» (cf.. n. 3). This document emphasizes that any scientific progress must be evaluated in light of respect for human dignity, avoiding practices that disrespect life or that may lead to excessive manipulation of the human condition.

The Catholic perspective can offer a necessary balance between innovation and responsibility, promoting the use of technology for the common good and the integral development of human beings, without compromising dignity or creating inequalities. Defending the intrinsic dignity of every person, the Church can help guide technological development in ways that benefit all humanity, especially the most vulnerable.

The Catholic vision offers valuable ethical guidance, emphasizing human dignity and the limits necessary to ensure that technological progress serves the common good without compromising the essence of the human condition, the image of God.

Jundiaì, 31 August 2025

.

______________________________

.

FRANKENSTEIN’S MONSTER AND THE DANGERS OF MODERN TRANSHUMANISM

The ethical implications of Frankenstein and modern transhumanism are profound. In Frankenstein, the creation of artificial life raises questions about the creator’s responsibility and the rights of creatures. Likewise, transhumanism challenges traditional concepts of identity, dignity, and the intrinsic value of human life.

— pastoral reflections —

Author
Eneas de Camargo Beast

.

Mary Shelley’s “Frankenstein”, published in 1818, tells the story of a scientist who challenges natural limits by creating life artificially; creating a monster that becomes a threat to both himself and society.

In the contemporary world, transhumanism emerges as a movement that seeks to overcome human limitations through technology.

Transhumanism is a philosophical and scientific movement that proposes the use of technology to transform the human condition by enhancing physical, intellectual, and psychological capabilities. The promises of transhumanism include the eradication of disease, increased longevity, increased intelligence, and improved sensory and motor skills.

The dangers of transhumanism are equally significant. The main concerns include the loss of human identity, social inequality exacerbated by unequal access to technology, the security risks associated with new biotechnologies, and the ethical implications of genetic modification of humans. Furthermore, there are fears of the emergence of a new form of eugenics and the creation of an even greater gap between rich and poor.

Mary Shelley, in Frankenstein, raises questions about the unpredictable consequences of the manipulation of life. Victor Frankenstein, in creating the monster, challenges natural limits and suffers the consequences of his scientific arrogance. The monster, abandoned and misunderstood, becomes a destructive force, reflecting the moral and ethical responsibility that accompanies the artificial creation of life.

Shelley’s concerns are similar to the dangers of modern transhumanism, in which the pursuit of transcending human limitations can have unintended and harmful consequences. Both contexts highlight the danger of a science without ethical boundaries and the need to consider the long-term implications of our technological innovations.

The ethical implications of Frankenstein and modern transhumanism are profound. In Frankenstein, the creation of artificial life raises questions about the creator’s responsibility and the rights of creatures. Likewise, transhumanism challenges traditional concepts of identity, dignity, and the intrinsic value of human life.

Theologically, both narratives question the position of the human being as a co-creator with God. The Catholic view holds that human life is sacred and that there are ethical limits to technological intervention in human nature. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp God’s role, jeopardizing human dignity and the established moral order.

Humans are created in the image and likeness of God (cf. Gen 1:27), which gives each person an intrinsic dignity. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp God’s role, jeopardizing God’s dignity and the moral order He established. Furthermore, Psalm 139:13-14 emphasizes God’s intimate and divine participation in the creation of human life:

«For it was you who formed my inward parts; you knit me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well».

These biblical texts support the thesis that human intervention in creation must respect the limits established by God, preserving the sacredness and integrity of life.

The catholic vision can make a significant contribution to the debate on the limits of technology and human dignity by emphasizing the sacredness of life and the importance of an ethic based on human dignity. The Catholic Church advocates a prudent and ethical approach to science and technology, respecting natural limits and the integrity of the human person. The Vatican document Dignity of the Person reinforces this position by stating that «the human being must be respected and treated as a person from conception» (no. 4) and that «science and technology must be ordered to the good of the human person and to his or her integrity» (no. 3). This document emphasizes that any scientific progress must be evaluated in light of respect for human dignity, avoiding practices that disrespect life or that could lead to excessive manipulation of the human condition.

The catholic perspective can offer a necessary balance between innovation and responsibility, promoting the use of technology for the common good and integral human development, without compromising dignity or creating inequalities. By defending the intrinsic dignity of every person, the Church can help guide technological development in ways that benefit all humanity, especially the most vulnerable. The catholic vision offers valuable ethical guidance, emphasizing human dignity and the necessary limits to ensure that technological progress serves the common good without compromising the essence of the human condition, the image of God.

Jundiaì, 31 August 2025

_________________________________________

FRANKENSTEIN'S MONSTER AND THE DANGERS OF MODERN TRANSHUMANISM

The ethical implications of Frankenstein and modern transhumanism are profound. Em “Frankenstein”, the creation of artificial life raises questions about creator responsibility and creature rights. Similarly, transhumanism challenges traditional concepts of identity, dignity and intrinsic value of human life.

—Pastoral reflections —

Author
Eneas de Camargo Beast

.

To work “Frankenstein” de Mary Shelley, published in 1818, tells the story of a scientist who defies natural limits by creating life artificially, resulting in a monster who becomes a threat to both himself and society.

In the contemporary world, transhumanism emerges as a movement that seeks to overcome human limitations through technology.

transhumanism is a philosophical and scientific movement that proposes the use of technology to transform the human condition, improving physical capabilities, intellectual and psychological. The promises of transhumanism include overcoming disease, increased longevity, the expansion of intelligence and the improvement of sensory and motor capabilities.

However, the dangers of transhumanism are equally significant. Major concerns include loss of human identity, social inequality exacerbated by unequal access to technologies, the security risks associated with new biotechnologies, and the ethical implications of genetically modifying human beings. Furthermore, There are fears about the emergence of a new form of eugenics and the creation of an even greater divide between rich and poor.

Mary Shelley, em Frankenstein, raises questions about the unpredictable consequences of manipulating life. Victor Frankenstein, when creating the monster, defies natural limits and suffers the consequences of his scientific arrogance. The monster, abandoned and misunderstood, becomes a destructive force, reflecting the moral and ethical responsibility that accompanies the artificial creation of life.

Shelley's concerns resemble the dangers of modern transhumanism, where the quest to overcome human limitations can result in unintended and harmful consequences. Both contexts highlight the danger of science without ethical boundaries and the need to consider the long-term implications of our technological innovations..

The ethical implications of Frankenstein and modern transhumanism are profound. Em “Frankenstein”, the creation of artificial life raises questions about creator responsibility and creature rights. Similarly, transhumanism challenges traditional concepts of identity, dignity and intrinsic value of human life.

From a theological point of view, Both narratives question the position of humans as co-creators with God. The Catholic view holds that human life is sacred and that there are ethical limits to technological intervention in human nature. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp the role of God, putting human dignity and the established moral order at risk.

The Bible states that human beings are created in the image and likeness of God (cf. GN 1,27), conferring an intrinsic dignity on each person. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp the role of God, putting at risk this dignity and the moral order established by Him. Furthermore, the Psalm 139,13-14 highlights God's intimate and divine participation in the creation of human life:

“You created my inmost being and knit me together in my mother’s womb. I praise you because you made me in a special and wonderful way; your works are wonderful!».

These biblical texts underlie the view that human intervention in creation must respect the limits established by God, preserving the sacredness and integrity of life.

The Catholic vision can contribute significantly to the discussion about the limits of technology and human dignity by emphasizing the sacredness of life and the importance of ethics based on human dignity. The Catholic Church advocates a prudent and ethical approach to science and technology, respecting the natural limits and integrity of the human person. The document Dignity of the Person (Dignity of the Person) of the Vatican reinforces this position by stating that “the human being must be respected and treated as a person from the moment of conception.” (n. 4) and that “science and technology must be ordered for the good of the human person and its integrality” (n. 3). This document highlights that any scientific advance must be evaluated in light of respect for human dignity, avoiding practices that disrespect life or that could lead to excessive manipulation of the human condition.

The Catholic perspective can offer a necessary balanceO between innovation and responsibility, promoting the use of technology for the common good and the integral development of human beings, without compromising dignity or creating inequalities. By defending the intrinsic dignity of each person, the Church can help guide technological development in ways that benefit all humanity, especially the most vulnerable.

The Catholic vision offers valuable ethical guidance, emphasizing human dignity and the limits necessary to ensure that technological progress serves the common good without compromising the essence of the human condition, image of God.

Jundiaì, 31 August 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:

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

Perennial dissatisfaction: “MADAME BOVARY”,
The era of SOCIAL NETWORK And holiness next door

I social network they amplify dissatisfaction with real life by presenting a filtered and embellished reality, where the moments of joy are exaggerated, creating a distorted perception of the life of others. This constant comparison with apparently perfect lives can increase feelings of inadequacy, failure, envy and dissatisfaction.

- Pastoral reflections -

Author
Eneas de Camargo Beast

.

Print format article

Format Article Printing

Print-size article

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Human dissatisfaction is a timeless theme which manifests itself in classical literature as in the era of social media. In the literary work Madame Bovary (1856), Gustave Flaubert Explore Emma Bovary's chronic dissatisfaction with her ordinary life and her search for a romantic ideal unattainable.

The work captures the essence of the human condition and anticipates modern dissatisfaction. Emma personifies the fight against mediocrity and the search for romantic idealizations, fueled by readings that make her despise her life with her husband, Charles Bovary. His search for evasion through love adventures and reckless luxuries culminates in financial and emotional ruin, illustrating the consequences of unusuals perpetuated by the illusions. Emma's experience reflects modern human condition, where the idealizations conveyed by social media cause comparable unusual.

I social network amplify dissatisfaction with real life by presenting a filtered and embellished reality, where the moments of joy are exaggerated, creating a distorted perception of the life of others. This constant comparison with apparently perfect lives can increase feelings of inadequacy, failure, envy and dissatisfaction. Especially among young people, comparison with the salient points represented online it gives YouTuber e influence leads to low self-esteem and feelings of inadequacy. Continuous exposure to these unattainable ideals creates a vicious cycle of comparison and dissatisfaction, similar to that experienced by Emma Bovary.

I social network promote a constant search for validation through likes, comments and shares, especially among young people. Lack of recognition online can cause feelings of rejection and exclusion, self-harm as a mechanism of temporary relief from emotional pain and worsen the toxic dynamics of social network. Hyperconnectivity and the fear of missing out (FOMO: Fear of Missing Out) contribute to constant anxiety. Prolonged exposure to competitive online environments can trigger or worsen depression, leading to desperation, to disinterest in previously enjoyable activities e, in extreme cases, to suicidal thoughts.

Against the wave of dissatisfaction fueled by illusions, holiness in everyday life emerges as an effective remedy, enhancing the simple and genuine joys of everyday life, fruits of divine goodness. This concept promotes a more aware and grateful approach to reality, focusing on the present and the small blessings that are often overlooked. He proposes to accept life as it is, cultivating gratitude and presence instead of desiring alternative realities.

The Holy Father Francis reminds us: «I like to see holiness in God's patient people … in parents who raise their children with love, in workers, in the sick, in the consecrated elderly women who continue to smile" (Rejoice and rejoice, n.7).

The analysis of perennial dissatisfaction, from the literary perspective of Madame Bovary to demonstrations in the era of social network, reveals a constant challenge to the human condition: the search for satisfaction amidst often unrealistic expectations. The Holiness Next Door emerges as a powerful response to this dilemma, offering a path to a genuine appreciation of life in its simplest and most authentic forms.

I conclude with an appeal to my fellow priests and to the Ecclesiastical Authorities of the Church of Christ, so that many young people do not suffer the same tragic fate as Emma Bovary: let's wake up to this situation!

Jundiaì, 2 January 2025

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PERENNIAL DISSATISFACTION: “MADAME BOVARY”,
THE AGE OF SOCIAL MEDIA AND SANCTITY AT THE DOOR

Social networks amplify dissatisfaction with real life by presenting a filtered and beautified reality, where moments of joy are exaggerated, creating a distorted perception of the lives of others.

— Pastoral reflections —

Author
Eneas de Camargo Beast

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Human dissatisfaction, timeless theme, finds expression in classical literature and in the age of social media. Em Madame Bovary (1856), Gustave Flaubert explores Emma Bovary's chronic dissatisfaction with her ordinary life and her search for an unattainable romantic ideal.

The work captures the essence of the human condition and anticipates modern dissatisfaction. Emma personifies the fight against mediocrity and the search for romantic idealizations, fed by readings that make her despise her life with her husband, Charles Bovary. His search for escapism through loving adventures and reckless luxuries culminates in financial and emotional ruin, illustrating the consequences of dissatisfaction perpetuated by illusions. Emma's experience reflects modern human condition, where idealizations conveyed by social networks cause comparable dissatisfaction.

Social networks amplify dissatisfaction with real life in presenting a filtered and embellished reality, where moments of joy are exaggerated, creating a distorted perception of the lives of others. This constant confrontation with seemingly perfect lives can increase feelings of inadequacy, failure, envy and dissatisfaction. Especially among young people, the comparison with the high moments portrayed online by youtubers e influencers leads to low self-esteem and feelings of inadequacy. Continued exposure to these unattainable ideals creates a vicious cycle of comparison and dissatisfaction, similar to what Emma Bovary experienced.

Social networks promote a constant search for validation through likes, comments and shares, especially among young people. Lack of recognition online can cause feelings of rejection and exclusion, self-harm as a temporary relief mechanism for emotional pain, and worsen the toxic dynamics of social networks. Hyperconnectivity and the fear of losing something (FOMO: Fear of Missing Out) contribute to constant anxiety. Prolonged exposure to environments online Competitive activities can trigger or worsen depression, leading to hopelessness, lack of interest in activities that were previously pleasurable and, in extreme cases, suicidal thoughts.

The correlation between excessive use of social media and the rise of mental disorders among young people requires a multifaceted response. It is crucial to raise awareness about the risks associated with the excessive use of these platforms and encourage the adoption of healthy online habits.

Against the tide of dissatisfaction fueled by illusions, holiness in everyday life appears as an effective medicine, valuing the simple, genuine joys of daily life, fruits of Divine Kindness. This concept promotes a more conscious and grateful approach to reality, focusing on the present and the small blessings often ignored. It proposes acceptance of life as it is, cultivating gratitude and presence rather than longing for alternative realities:

«I like to see holiness in the patient people of God… in parents who raise their children with love, in workers, in patients, in the consecrated elderly women who continue to smile» (Papa Francisco, Rejoice and rejoice, n.7).

The analysis of perennial dissatisfaction, from the literary perspective of Madame Bovary to demonstrations in the age of social media, reveals a constant challenge of the human condition: the search for satisfaction amid often unrealistic expectations. Holiness "at the door" emerges as a powerful response to this dilemma, offering a path to genuine appreciation of life in its simplest and most authentic forms.

I finish with an appeal to my priest brothers and to the other leaders of the Church, so that many young people do not have the same tragic fate as Emma Bovary: Wake up for such a situation!

Jundiaì 30 January 2025

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PERENNIAL DISSATISFACTION: “MADAME BOVARY”, THE ERA OF SOCIAL NETWORKS AND HOLINESS AT THE DOORS

The social networks amplify dissatisfaction with real life by presenting a filtered and embellished reality, where moments of joy are exaggerated, creating a distorted perception of the lives of others.

— pastoral reflections —

Author
Eneas de Camargo Beast

The human dissatisfaction is a timeless theme that manifests itself in classical literature as well as in the era of social media. In the literary work Madame Bovary (1856), Gustave Flaubert explores Emma Bovary’s chronic dissatisfaction with her ordinary life and her search for an unattainable romantic ideal.

The work captures the essence of the human condition and anticipates modern dissatisfaction. Emma personifies the struggle against mediocrity and the search for romantic idealizations, fueled by readings that make her despise life with her husband, Charles Bovary. His search for escape through romantic adventures and reckless luxuries culminates in financial and emotional ruin, illustrating the consequences of dissatisfaction perpetuated by illusions. Emma’s experience reflects the modern human condition, where the idealizations conveyed by social media cause similar dissatisfaction.

The social networks amplify dissatisfaction with real life by presenting a filtered and embellished reality, where moments of joy are exaggerated, creating a distorted perception of the lives of others. This constant comparison with seemingly perfect lives can increase feelings of inadequacy, failure, envy and dissatisfaction. Especially among young people, comparison with the highlights represented online by YouTubers and influencers leads to low self-esteem and feelings of inadequacy. Continued exposure to these unattainable ideals creates a vicious cycle of comparison and dissatisfaction, similar to that experienced by Emma Bovary.

The social networks promote a constant search for validation through likes, comments and shares, especially among young people. Lack of online recognition can cause feelings of rejection and exclusion, self-harm as a temporary relief mechanism for emotional pain, and worsen toxic social network dynamics. Hyperconnectivity and fear of missing out (FOMO: Fear of Missing Out) contribute to constant anxiety. Prolonged exposure to competitive online environments can trigger or worsen depression, leading to hopelessness, disinterest in previously enjoyable activities and, in extreme cases, suicidal thoughts.

Against the wave of dissatisfaction fueled by illusions, holiness in everyday life emerges as an effective remedy, enhancing the simple and genuine joys of everyday life, fruits of divine goodness. This concept promotes a more conscious and grateful approach to reality, focusing on the present and the small blessings that are often overlooked. He proposes accepting life as it is, cultivating gratitude and presence instead of desiring alternative realities:

«I like to see holiness in God’s patient people […] in parents who raise their children with love, in workers, in the sick , in the elderly consecrated women who continue to smile» (Holy Father Francis, Rejoice and rejoice, n.7).

The analysis of perennial dissatisfaction, from the literary perspective of “Madame Bovary” to manifestations in the era of social networks, reveals a constant challenge of the human condition: the search for satisfaction amidst often unrealistic expectations. The sanctity of the front door emerges as a powerful response to this dilemma, offering a path to a genuine appreciation of life in its simplest and most authentic forms.

I conclude with an appeal to my confreres priests and the ecclesiastics auctority of the Christ’s Church, so that many young people do not suffer the same tragic fate as Emma Bovary: let’s wake up to this situation!

Jundiaì, 2 January 2025

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