Written by P. Alfonso Gálvez on .


Prophecies are some of the elements of the Plan of God for the History of Salvation most difficult to understand and unravel; which seems to be the will of God, their ultimate Author from Whom all prophecies come.

For clarity sake, let us begin by establishing the conditions of the problem. First of all, it must be said that, for the purpose of this editorial, we will use the terms prophecy and private revelations interchangeably, as if they were the same or equivalent terms. This ascertained, we can advance a simple and elementary division of prophecies in general and classify them as private and public.

The most interesting thing that can be said about private revelations is that there is no guarantee of their fulfillment, if any of them is ever fulfilled at all.

As for public prophecies, the ones contained in the Body of Revelation are always infallibly fulfilled; which is no surprise since we know with all certainty that they come from God. The only problem is that they are difficult to interpret; consequently, they might be understood in a different sense than the one intended by God. The best guarantee of certainty about them is to preserve the meaning attributed to them by the Church.

But let us try to further explain how both private prophecies as well as the prophecies contained in official Revelation must be understood and in which sense they must be embraced. 

Meditation October 16th, 2016

Written by P. Alfonso Gálvez on .

XVI Sunday after Pentecost

Mt 22: 15-21

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"Sermones para un Mundo en Ocaso"

Written by P. Alfonso Gálvez on .


 Nuevo libro del P. Alfonso Gálvez

(Puede descargarlo en pdf cliqueando en la foto, o adquirir una copia en Amazon)

Reseña del libro 

El libro se presenta como un conjunto de sermones, escritos sobre la base de algunas homilías pronunciadas, en principio, para un público bien intencionado. Pero en realidad lo que se ha conseguido es una serie de meditaciones muy profundas dirigidas a los hombres de una Iglesia y un mundo "en ocaso", esto es, en tiempos que el autor ha descrito como de "la gran apostasía" y de una "Iglesia catacumbal", en un momento de "invierno eclesial", donde aparece casi naturalmente la pregunta sobre el final de los tiempos. Situación que presenta, ya desde el inicio, una aporía: ¿Tiene sentido predicar en tal medio ambiente, donde nadie parece tener intención de escuchar, o van a estar prontos a rechazar el mensaje? Sin embargo, no importa que, aparentemente, el intento pueda parecer inútil, pues el verdadero predicador cristiano sabe que es depositario de una misión, de un mandato, recibido del mismo Señor; y es consciente del efecto "devastador" de la misma Palabra de Dios, más allá de la disposición de los oyentes a la que va dirigida.

The Helmet of Mambrino (VII)

Written by P. Alfonso Gálvez on .

But ultimately, what this vast majority of clergy were accomplishing, perhaps without many of them realizing it (again the giant puppet theater), was but the much-vaunted attitude of protest. If this appreciation is true, we are confronting rebellion again. Now, we might ask, against which or against whom has this revolt been directed in this case . . . ? And the answer, again, is not hard to find. This time, the protest has targeted a set of ideas that can be summarized under the heading –also designed by these rebels— the gentrification of the Church. In other words and briefer: against the Church.

What is not appears as what is, and vice versa — in short, farce; consciously or unconsciously looked for, but theater after all; which in turn becomes puppet theater.

 Today, everyone has some idea of ​​the connotation attributed to a flock of sheep. They are peaceful animals assembled in herds, apparently unable to live alone, which have become a symbol for what the world often calls having a sheep-like attitude; a near synonym of becoming a commonplace (which involves the loss of one’s own personality) or one-of-the-masses (only one among a mass of citizens handled at will by the System). Indeed the sociological concept of mass and the social trend to which it relates are fairly modern. But mass should not be mistaken for social class; for the notion of mass normally may include several social classes at once or only one. Masses, of course, have always been manipulated by Political Powers, frequently despotic, to a greater or lesser degree; although some of these Powers, likely only a small number of them, have indeed worked honestly for the common good. Unfortunately, one must admit that good rulers have not been plentiful in the history of mankind. In any case, Political Powers have never before manipulated the masses so systematically, scientifically, contemptuously, and unconcernedly with regard to the welfare of the citizens, as they do today. That is why we have said that the concepts of mass and social class belong rather to modernity. The Revolt of the Masses, in the words of Ortega y Gasset, belongs to a utopian world. The truth is that normally masses neither rebel on their own nor do they govern the world — let alone themselves. It is the System and its propped-up intellectual apparatus that provoke and lead rebellions; which is precisely opposite to what Ortega thought and considered desirable. It is clear, however, that these rebellions are never truly such, in the sense that they are often nothing more than a concert of bleating stirred up when it suits by those whom it suits. The whole thing is but a puppet show where the puppets, of course, forget that they are stooges, for they lack the ability to think and make decisions; they simply act in accord with the wishes of those who move them, which is the only thing left for them to do. 

XIX Sunday after Pentecost

Written by P. Alfonso Gálvez on .

    XIX Sunday after Pentecost     

    "Parable of the Wedding Banquet"     

(Mt 22: 1-14)





The Helmet of Mambrino (VI)

Written by P. Alfonso Gálvez on .

The unheard-of predictions of the wise
Become ancient history
When the passage of time uncovers
Their nature as rickety omens.

(Chinese Proverb)


5. Wherein the history of the helmet of Mambrino is continued, and the odd parable of the hundred rebel sheep is told, with other accompanying trifles that add flavor to the subject.


The Lord said that His Kingdom is not of this World (Jn 18:36); the Devil, however, had the nerve to assume dominion over it himself (Lk 4:6). It is true that the Devil is the Great Liar and the Father of Lies (invectives that Our Lord Himself uttered); but it is fair to acknowledge that, in some respects, the Devil was not far from the truth when he claimed world dominion for himself.

Surely the Devil is the Great Deceiver. But sometimes, when it is to his advantage, he tells the truth: the whole truth, part of it, or a messy mixture of truth and lies. Sometimes he tells the truth in order to fool the born liars, which could seem like a paradox, but really it is not. Liars, like thieves, think that everyone is like them; hence the devil occasionally sees fit to tell them the truth so that they will believe the opposite.

The consequence of this is obvious: an advised person should never believe the Devil or, better yet, he should never, under any circumstances, dialogue with him. And since it seems that in recent History the kingdom of the Lie has expanded in no small measure, it is no exaggeration to affirm that we live under the rule of the Lie.

The Helmet of Mambrino (V)

Written by P. Alfonso Gálvez on .


The Second Vatican Council, in its Constitution Sacrosanctum Concilium (I, 7), spoke of the diverse ways in which Christ is present in His Church. The importance of this text cannot be sufficiently emphasized:

Christ is always present in His Church, especially in her liturgical celebrations. He is present in the sacrifice of the Mass, not only in the person of His minister, ‘the same now offering, through the ministry of priests, who formerly offered himself on the cross,’[1] but especially under the Eucharistic species. By His power He is present in the sacraments, so that when a man baptizes it is really Christ Himself who baptizes.[2] He is present in His word, since it is He Himself who speaks when the holy scriptures are read in the Church. He is present, lastly, when the Church prays and sings, for He promised: ‘Where two or three are gathered together in my name, there am I in the midst of them’ (Mt. 18:20).

         As one can see, the conciliar text clearly expounds the various kinds of Christ’s presence in His Church, grouping them together and as if in parallel. Understandably, the document takes special care to emphasize, through the adverb maxime, His presence under the Eucharistic species, thus making this presence different from the others. This is an important and illuminating precaution that is not without significance.[3]

Nevertheless, there exists the possibility that practical problems may appear precisely because the Document puts the various modes of presence in parallel. In all of them (except for the Real Presence in the Eucharist) the Document speaks of presence by His virtue, which can be also interpreted as moral presence; therefore, the danger of considering the various modes of presence as being equivalent, or as being on the same level, is more than evident. It should be noted that Christian People in general are not well-versed in theology, let alone experts on subtle distinctions; therefore, it is quite difficult to completely eliminate the risk of confusion.

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