SANCTIFYING OFFICE

Pastoral Activities

As archbishop of La Plata, Fernández reportedly showed concern for the neediest people, promoting the creation of places where they could receive food and shelter, and encouraging his priests to emulate this kind of charity. He was also said to be an active advocate of human rights, especially for the least and the marginalized. He was known to visit parishes throughout his archdiocese and participate in grassroots efforts to help those in need. And he helped to create the Open Hands Foundation (Fundación Manos Abiertas) that works in shantytowns across 10 Argentine cities, providing much-needed support and services to impoverished communities.

In addition to his work with the Open Hands Foundation, Archbishop Fernández has played an important role in Argentina’s hospice network. While rector of the Pontifical Catholic University of Argentina (UCA), Archbishop Fernández initiated several programs aimed at serving the poor, including the “Coordination for Social Commitment” program.

Popular Religiosity

Throughout his career, but especially during his years as Archbishop of La Plata, Cardinal Fernández has been a fervent defender of popular religiosity.¹Regarded as how people uneducated in the faith live their religion, in a way that contrasts with official religiosity practiced by the most Catholics who are educated in the faith. Recognized widely in Latin America, popular religiosity refers to manifestations of faith that arise spontaneously from the people and are not always institutionalized or formalized by the Church.

This highly controversial religiosity includes devotional practices, rites, celebrations and expressions of piety that are deeply rooted in the daily life of communities, but which take precedent over theological analysis.²Popular religiosity has caused much controversy among bishops and theologians in Latin America, and particularly in Argentina, because while some argue that this type of religiosity should be encouraged, others believe the followers of this type of religious practice should be educated in the totality of the faith, and its practices institutionalized according to canon law and the liturgy of the Church.

Unlike its many critics, Fernández views popular religiosity as an authentic and valuable expression of faith, especially among the poor of the Latin American population. He sees it as an ‘inculturated spirituality’ that reflects a true spiritual alliance with God. In other words, he views it as a fundamental form of inculturation of the faith that shapes a particular way of living and expressing the dynamism of the Spirit.

For this very reason, popular religiosity involves not only doctrinal notions, but also a complete way of life, which includes symbols, actions, rites, songs, and other expressions that go beyond the merely intellectual. Consequently, priests must have an attitude of openness and understanding towards such expressions of popular religiosity, avoiding imposing rigid norms that they see as alienating people from the faith.

Restricting the Traditional Latin Mass

In 2018, shortly after assuming governance of the archdiocese of La Plata, Cardinal Fernández issued a decree reducing the number of parishes that celebrated the vetus ordo in La Plata from four to two, allowing them in the parish of the Sacred Heart in Los Hornos and in the General House of the Miles Christi Institute in Villa Elisa. The decrees also made it compulsory to celebrate the novus ordo Mass in the vernacular and facing the people. These decisions drew media attention. However, despite these reported injunctions, Archbishop Fernández did not follow through with sanctioning several priests who continued with the more traditional celebrations and he says he never set any limits on how those who attended old rite Masses could receive Communion.

In March 2022, the archbishop took the rare step in Latin America of establishing a personal parish dedicated to the old rite, and assigned it a church with the possibility of establishing different times for the celebration of Mass. He appointed a pastor, Father Alejandro Diaz, as parish priest, giving him the authority to celebrate all the other Sacraments according to the pre-1970 liturgical texts. Archbishop Fernández said that Father Diaz would “watch over the faithful of the personal parish” so that there “may not be among them anyone who excludes the validity and legitimacy of the liturgical reform, of the dictates of the Second Vatican Council, and of the Magisterium of the Supreme Pontiffs up to the present time.” Cardinal Fernández suggested to Father Diaz that he create a web page informing the faithful of the times of the celebrations because in the neighboring dioceses this possibility did not exist.

Vocations

During Fernández’s episcopate, vocations declined in his seminary which, for many years, had been a seminary of reference in Argentina. However, this situation had begun some years before his arrival in La Plata and has been replicated in all the seminaries of Argentina.

GOVERNING OFFICE

Founder of Lay Formation Institutes

In the early 1990s, then Father Victor Fernández founded and directed two related institutions for lay formation in Río Cuarto: the Jesús Buen Pastor College of Science and Sacred Philosophy Teachers, and the Diocesan Institute for Lay Formation.

Administration as Rector of Catholic University of Argentina

During his mandate as rector of the Catholic University of Argentina from 2009 to 2018, various questions were raised about his administration.

Fernández was a harsh critic of what he considered “neoliberal” policies.³In Latin America, “neoliberal” refers to economic policies emphasizing free trade, privatization, deregulation, and fiscal austerity. These policies, widely implemented in the late twentieth century, aimed at economic growth and stability but often led to increased social inequality and political controversy. His criticisms caused several companies to cease contributing to the University, leading to economic problems for the academic institution.

He also had confrontations with other bishops and cardinals who, in his opinion, did not ascribe to the magisterium of Pope Francis and accused them of being aggressive and threatening. This happened in 2015 during the Vatican Synod on the Family when, in an interview, then-Archbishop Fernández said he was “concerned about the tone” of certain conservative bishops and cardinals who had criticized Pope Francis, saying they had been “aggressive, irritated, threatening, not only inside the synod hall, but in the corridors and on the street.” According to the journalist who interviewed him, these prelates were Cardinals Gerhard Müller, George Pell and Raymond Burke.

Relationship With Civil Authorities

During his time as Archbishop of La Plata, Archbishop Fernández, who is widely seen as a Peronist, worked closely with the governor of Buenos Aires province, Axel Kicillof, also a Peronist as well as a Marxist activist who is criticized by some Argentine sources as a “political opportunist.” They collaborated on several social projects which their supporters said aimed at improving the living conditions of the most vulnerable sectors of society in the fields of education, health and social assistance. They were reputed to have addressed issues of common concern such as poverty, inequality and the promotion of human rights. Fernández’s supporters said the dialogue enabled effective cooperation between the Church and the provincial government while his critics dismissed the collaboration as political opportunism.

During a debate on the legalization of abortion in Argentina, Fernández publicly expressed his opposition to the law, in line with the position of the Catholic Church. Despite his differences on this issue, he maintained a relationship of respect and dialogue with Kicillof, a main defender of the abortion.

On occasion, Fernández criticized certain social policies of the provincial government, especially those that he considered insufficient to address the needs of the poorest and most vulnerable. These criticisms were reportedly always constructive in tone, although that was the assessment of Pagina12 which is known in Argentina to be a left-wing, anti-Catholic (at least anti-conservative Catholic) newspaper that often attacked Jorge Bergoglio when he was viewed as Buenos Aires’ conservative cardinal.

Personal Behavior

During his time in the archdiocese of La Plata, Fernández appeared to promote a pastoral ministry centered on mercy, following the line of Pope Francis.

The approach sought to bring the Church closer to the people, especially the most needy and marginalized, showing a more compassionate and welcoming Church. He also promoted various cultural initiatives, including events, conferences and activities that fostered dialogue between faith and culture. These initiatives helped to position the Church as a relevant actor in the cultural sphere of La Plata.

On leaving La Plata, Archbishop Fernández said he supported many charitable causes, especially aimed at the poorest and most vulnerable. This included the creation and strengthening of community soup kitchens, care centers and social aid programs. “I have sometimes received complaints when I have referred to the rights of the poorest,” he said. “But for me it is inevitable to do so, it is an inseparable part of my priesthood.” He added: “I am not a model of commitment, but all my life this has been drilled into my mind and heart: ‘Tucho, don’t forget the poor. What do you want me to do for them?’”

Fernández faced criticism for being somewhat elusive when it came to meeting his priests, preferring to deal with them by mobile phone rather than in person.⁴ Testimonies of priests of the clergy of La Plata, stories told to the author. He had very austere dietary habits, and he lived alone in the archbishop’s palace, accompanied only by his canaries — birds for which he had a special predilection. In fact, he has always had a reputation of someone with a unique character, even now as prefect in the Dicastery of the Doctrine of the Faith. A bishop who participated with him in the Synod on Synodality said that during breaks at the Synod assembly, Cardinal Fernández did not mingle much with the other participants. Sometimes he would return to his office to work, or he’d just stay seated in the hall and recite his rosary.

At the Synod on Synodality’s second assembly in October 2024, synod delegates expressed frustration with Cardinal Fernandez after he failed to attend a meeting of a special working group on issues related to women and authority in the Church.

Fernandez apologized for a “misunderstanding,” saying that his absence was not due to a “lack of will, but to my objective inability to participate on the day and at the scheduled time.” The study group was one of 10 meant to give in-depth attention to controversial ecclesiastical topics raised at the previous assembly held in October 2023.

The cardinal “lives within the Vatican Walls, and rarely ventures out. He cuts a discreet figure, even among those who work for him,” wrote Loup Besmond de Senneville in a March 4, 2024, article for La Croix International. “He looked a bit strange, this man,” recalled a Synodal Father present in the hall. A Vatican source said he was not the “type to wander into offices asking how things are going.” Another described him as “a loner.”

Handling of Clerical Sexual Abuse

Cardinal Fernández does not have an unblemished record when it comes to handling clerical sexual abuse. In a July 2023 interview, he admitted to making mistakes in handling the allegations against a priest, Father Eduardo Lorenzo, accused of sexual abuse of minors in 2019.

Fernández allegedly delayed removing Father Lorenzo from ministry despite multiple abuse accusations, allowing him to remain as a parish priest for several months after new allegations emerged. Father Lorenzo committed suicide later that year after an arrest warrant was issued.

Fernández said in his own defense that the Church’s protocols for dealing with such allegations were less clear at the time and that, with his current experience, he would have handled the situation differently, including offering closer support for the victims and acting more swiftly to suspend Lorenzo from his priestly duties during the investigation.

However, Fernández denied trying to cover up for Lorenzo, claiming he never dismissed the allegations and that he took steps to separate the priest from the accusers. Despite these explanations, critics such as Anne Barrett Doyle, co-director of BishopAccountability, an abuse tracking organization, questioned Fernández’s alleged ignorance, given his training and experience, and declared that Fernández had a “troubling record” on abuse.

Miles Christi

A major controversy arose with the Miles Christi Institute, a conservative Catholic religious association first established in the Archdiocese of La Plata in 1994. The institute was highly regarded in La Plata and had a parish and a school in the archdiocese.

The Vatican expelled the institute’s founder, Roberto Yanuzzi, in 2020, and removed him from the clerical state after a process initiated by the leaders of Miles Christi, who reported irregularities, abuse of authority in its governance, and sexual abuse.

Yanuzzi had been found “guilty of crimes against the sixth commandment with adults, the absolution of the accomplice, and the abuse of authority.” The abuse involved male religious who were members of the Miles Christi Institute.

Archbishop Fernández decided to expel Yanuzzi from his archdiocese. The decision was taken jointly with Bishop Jorge García Cuerva, the commissioner appointed by the Vatican to intervene in Miles Christi and now the Archbishop of Buenos Aires.

Handling of Covid-19

Almost half of Fernández’s duties as Archbishop of La Plata were taken up by the coronavirus pandemic and the strict confinement measures imposed by the authorities that lasted a year and a half. At the beginning of the lockdown, Archbishop Fernández sent a letter to the Argentine Episcopal Conference, which he made public, in which he urged the bishops not to leave the Catholic faithful alone and to put pressure on the civil authorities to allow the celebration of the sacraments in person, while using common sense when it came to preventive measures. Moreover, Archbishop Fernández made a series of liturgical decisions to avoid contagion and, although he strongly recommended receiving Communion in the hand, he did not prohibit the faithful who wished to do so from continuing to receive it on the tongue.

Cardinal Fernández and the Abortion Law

While Cardinal Fernández was Archbishop of La Plata, an abortion law was passed in Argentina in 2020. Fernández took a clear stance against the legislation, even accusing the Peronist government of that time of lying during the election campaign and not speaking about the bill that it planned to put through parliament and approve. “You can’t defend human rights and promote abortion,” Fernández told the media.

Fernández had been consistently and clearly pro-life throughout his career, both as an academic and as a pastor. He has written several articles published in various journals condemning abortion and offering scientific and theological arguments in support of his position.

Principi Case

In October 2024, Cardinal Fernández was linked to the case of Father Ariel Alberto Príncipi, an Argentine priest convicted on multiple counts of abuse of minors by two interdiocesan tribunals in Argentina. As a result, he was laicized in mid-June 2023.

A year later, Archbishop Edgar Peña Parra, the sostituto (deputy) of the Vatican Secretariat of State, issued an order attempting to reinstate Príncipi to limited ministry. This decision was based on “subsequent evidence presented by some diocesan bishops of Argentina.”

Peña Parra’s action bypassed the normal canonical process for such cases, which typically involves the Dicastery for the Doctrine of the Faith (DDF). The “extraordinary procedure” convened by Peña Parra appeared to consider only evidence from Príncipi’s advocates and allies. The process proceeded without reference to the victims, Church prosecutors, or the Vatican department with sole jurisdiction over the case

Allegedly after complaints from some Argentine bishops, Archbishop John Joseph Kennedy, secretary for Discipline at the DDF, took clear action to void Peña Parra’s attempt and declared the case closed. This move was seen as a public rebuke to one of the most powerful curial officials in the Vatican. As well as raising questions both about Pope Francis’ role in this matter and, once again, the rule of law within the Vatican, speculation also revolved around Cardinal Fernández’s involvement.

When he took over as DDF prefect, as mentioned elsewhere in this profile Pope Francis instructed Fernández to focus on theological matters rather than disciplinary issues like sexual abuse cases, and so appears to have had no direct involvement in this case.

However, Principi was one of two sponsors chosen by Fernández for his episcopal consecration in 2013, suggesting that the DDF prefect may have had significantly more involvement in this case than had been originally thought. Sponsors are usually friends of a consecrated bishop, and in Fernandez’s case, both of them were laicised for sexual abuse – Principi for abuse of young boys, and the other sponsor, Raul Vera, for serious problems with young girls.

TEACHING OFFICE

Popular Writings

Cardinal Fernández’s teaching is extensive and reflected in his numerous publications, including books and articles in theological journals.

The majority of his books are short texts of little more than one hundred pages, published by Latin American publishers, and which many describe as Christian “self-help” books. Examples include: Los cinco minutos del Espíritu Santo (2016) [Five minutes with the Holy Spirit], Vivir en paz (2003) [Living in peace], Claves para vivir en plenitud ( 2003) [Keys to living fully] and Actividad, espiritualidad y descanso (2001) [Activity, spirituality and rest], Para liberarse del aburrimiento y la rutina ( 2004) [Breaking free from boredom and routine]; Para liberarse de esa sensación de debilidad interior (2004) [Getting rid of that feeling of inner weakness], and Para mejorar tu comunicación con los demás ( 2005) [Improving your communication with others].

Given Cardinal Fernández’s academic background in biblical theology, his interventions on the importance of reading Scripture are frequent. He argues that the Holy Scriptures are inspired by God, being not only a historical text, but a living Word that continues to speak to believers today. In his How to Interpret and Communicate the Word of God. Methods and Practical Resources (2008), he emphasizes the importance of reading and meditating on the Scriptures in a context of prayer and openness to the Holy Spirit.

He has also published biblical commentaries, such as San Juan y su mundo. Commentary on the Fourth Gospel (1992), 206 pages, which had only one edition, and The Apocalypse and the Third Millennium (2000), 72 pages. His other works on the Bible include meditations for the faithful or guides for priests in preparing their Sunday homilies.

During his tenure as archbishop of La Plata, Fernández took time to record short videos in which he explained the Word of God in a simple way and offered meditations to his faithful on biblical themes through the archbishopric’s YouTube channel.

Artificial Contraception/Humanae Vitae

In April 2006, as vice-dean of the Catholic University of Argentina theology faculty, Fernández penned a critical response, published in the university’s journal Teología, to a book coauthored by Msgr. Livio Melina, then-President of the Pontifical John Paul II Institute for Marriage & Family in Rome from 2006-2016, Father José Noriega, a former professor at the pontifical institute, and Father Pérez Soba, a current professor. In his critique, Fernández argued in favor of the use of artificial contraception in certain cases. He proffered that a woman’s “inflexible refusal to use condoms” could, in some cases, “contradict the demands of charity.” In the critique, titled “The Trinitarian Dimension of Morality: Deepening of the Ethical Aspect in Light of ‘Deus Caritas Est’”, Fernández wrote:

“In some questions of sexual morality, it is also imperative to discern under the direct light of the central hermeneutical criterion, in order to recognize how an incapacity for sexual abstinence usually implies an encroachment on the freedom of the spouse, making one’s own pleasure take precedence over the happiness of the other. But there is also the case of sexual abstinence that contradicts the Christian hierarchy of values crowned by charity. We cannot close our eyes, for example, to the difficulty that arises for a woman when she perceives that family stability is put at risk by subjecting her non-practicing husband to periods of continence. In such a case, an inflexible refusal to use condoms would make compliance with an external normal take precedence over the serious obligation to care for loving communion and conjugal stability that charity demands more directly. In these situations, the application of the fundamental hermeneutical criterion is indispensable for an adequate determination of the Christian rationality of a choice, since it is what best guarantees that desire does not turn in on itself and thus makes possible the realization of the Trinitarian dimension of action” (Revista TEOLOGÍA, April 2006 edition, pgs. 150-151).

Amoris Laetitia

The publication of the document Amoris Laetitia, especially its eighth chapter, caused deep discussions and dissent among theologians and bishops. The most controversial aspect of the apostolic exhortation taught that people who, separated from their legitimate spouses, live together with another in an adulterous situation, could approach the sacraments, especially the Eucharist, after a “process of discernment.”

It is precisely in this chapter that observers noticed clear similarities in the text, many of them reproduced almost verbatim, with two articles written by Víctor Fernández in 2005 and published in the journal of the Faculty of Theology of Buenos Aires. The various passages were presented by Vaticanist Sandro Magister.

These articles were also the basis on which the Congregation for Catholic Education had denied authorizing him to become rector of the Catholic University of Argentina in 2009.⁵The articles are: V. M. Fernández, “El sentido del carácter sacramental y la necesidad de la confirmación”, in Teología 42/86 (2005), pp. 27-42, y V. M. Fernández, “La dimensión trinitaria de la moral. II. Profundización del aspecto ético a la luz de ‘Deus caritas est’”, in Teología 43/89 (2006), pp. 133-163.

In a 2017 commentary he wrote on Amoris Laetitia, Fernández argued: “… it is legitimate to ask whether the acts of cohabitation more uxorio should always fall, in their full sense, within the negative precept prohibiting ‘fornication’”.⁶(“El capítulo VIII de Amoris Laetitia: Lo que queda después de la tormenta”, in Medellín 43/168 (2017), p. 45). He goes on to add that “an evolution in the Church’s understanding of its own doctrine and its disciplinary consequences is possible.”

To Fernández, Amoris Laetitia is thus justified in allowing the communion of remarried persons, in contrast to the explicit prohibition made by John Paul II and Benedict XVI. And throughout that article, Fernández defends the interpretation of the eighth chapter of Amoris Laetitia approved by Pope Francis, making his own, by means of a letter, the directives on the subject that the bishops of the pastoral region of Buenos Aires had drawn up. The letter was later published in the Acta Apostolicae Sedis. 

Cardinal Fernández has served as a ghostwriter for Pope Francis not just on Amoris Laetitia but on several of his other documents including Francis’ “manifesto” for his pontificate, Evangelii Gaudium, and his environmental encyclical,Laudato Si’. The collaboration dates back to when Fernández assisted Cardinal Bergoglio in writing the final document of the CELAM Aparecida assembly in 2007. But it was Amoris Laetitia which showed to what extent Francis relies on Fernández and his theology (see section at the end of this profile on Cardinal Fernández’s historic closeness to Jorge Bergoglio).

Reception of Holy Communion

Just three months before being named Prefect of the Dicastery for the Doctrine of the Faith, then-Archbishop Fernández openly lamented the Church’s moral and philosophical tradition, saying it unwittingly “put labels on people,” determining who might and might not receive Communion. In a Sunday homily delivered in La Plata Cathedral in March 2023, he said:

“You know that, for many centuries, the Church went in another direction. It unwittingly developed a whole philosophy and morality full of classifications, to classify people, to put labels on people…This one is like this; this one is like that. This one can receive Communion, this one cannot receive Communion. This one can be forgiven, this one cannot. Terrible that this has happened to us in the Church. Thank God Pope Francis is helping us to free ourselves from these patterns.”

The Mass was attended by groups of transvestites and other “sexual minorities.” After the Mass, Cardinal Fernández was photographed with them.

Most Controversial Works

Cardinal Fernández has also authored two highly controversial works.

The first, which he published in 1995 at the age of 33, is entitled Sáname con tu boca. El arte de besar [Heal Me With Your Mouth: The Art Of Kissing] and was published in the collection “Vida Feliz” by Lumen (Buenos Aires, 1995). Fernández did not include the book in his list of publications when he was named rector of the Catholic University of Argentina.

Although the book has never been republished and is currently unobtainable, copies have been circulated on the web. Some paragraphs of the book read as follows [reader’s discretion advised]:

“According to the way it is done, it is also called ‘piquito’, ‘chupón’, ‘taladro’, etc.“ (p. 13).

“When things don’t work out between the two [the couple], rather than trying to fix it in bed, you have to follow the paths that lead to kissing. (p. 21).”

“…when sex gets out of control, and we want more, more pleasure, more intensity, the other becomes a sponge that we want to squeeze out completely, to the last drop. (p. 15).”

“It may be that one of us is having bad breath, which can be deeply unpleasant and take all the charm out of the kiss. But it is remedied by taking the precaution of brushing one’s teeth and chewing a few coffee grounds or rinsing with bicarbonate“ (p. 26).

“It may also be a question of body position, and between the two of them they could find out which is the most comfortable position for both of them“ (p. 26). (p. 26).

The book also includes the experiences of people described as experts in the art of kissing:

“It seems to me that when you start kissing with your tongue it is very possible that you lose control, and you want to take over the girl…” (p. 61).

“It’s beautiful to go round the cheek and round the ear, and then to meet again in the mouth. It’s a wonderful ride.” (p. 63).

“Centripetal kissing is when you suck and absorb with your lips. Centrifugal kissing is when you enter with your tongue. Watch your teeth” (p. 63).

The book generated controversy in the international media when it surfaced in 2015. Many considered it inappropriate for a priest to enter into such discussions and to use vulgar and profane language. The content and approach of the book were also criticized as being too explicit or sensual.

Cardinal Fernández defended his work, saying he wrote it as a catechesis for adolescents and young people, using accessible language to reach them, and said the book was not based on his personal experience, but on the lives of people who kiss. Furthermore, he said he was proud to have been a “young parish priest who took care to reach out to everyone using the most diverse languages.”

Even greater consternation and scandal arose in January 2024 when another book by Cardinal Fernández surfaced that had been concealed for years. Published in Mexico allegedly in order to avoid asking an Argentine bishop for his imprimatur, three years after “Heal Me With Your Mouth”, the newly surfaced book was titled La pasión mística. Spirituality and sensuality, [Mystical Passion: Spirituality and Sensuality].

The last three chapters of the work, described by critics as “pornographic” and “perverse” are titled respectively: “Male and female orgasm”; “The road to orgasm” and “God in the couple’s orgasm”. In one of the most controversial passages in the book, Cardinal Fernández relates an alleged experience that a sixteen-year-old girl claimed to have with Jesus, indicating that Fernández was having detailed discussions about sexual encounters with minors. We have chosen not to include the passage here; but it can be read on this site.

In chapter 7, Fernández discusses the mechanics of sexual pleasure [graphic and explicit; reader’s discretion advised]:

“Normally, women, more than men, find sex without love very unsatisfactory and need adequate conditions to feel sexually aroused. She is less attracted than a man to look at pictures with violent sexual scenes, images of orgies, etc. But this does not mean that she is less aroused by strong pornography, but rather that she enjoys and values it less and, in some cases, is afraid of it. She enjoys caressing and kissing more and needs the man to play a little before he penetrates her. But he, in short, is more interested in the vagina than in the clitoris. At the moment of orgasm, he often emits aggressive grunts; she emits a childish babble or sighs. Let us not forget that the woman has a rich venous plexus around the vagina, which maintains a good blood flow after orgasm. That is why she is often insatiable. She needs to discharge pelvic engorgement, and as long as this does not happen, after orgasm she may crave for more. The woman requires more time, more dedication; she needs the man to give her extra time after he has reached his own satisfaction. But he normally unloads well at ejaculation and is satisfied and exhausted” (p. 65-66).

Cardinal Fernández seeks to ascribe to these words a spiritual meaning: “Let us ask ourselves now if these particularities of the male and female orgasm are also somehow present in the mystical relationship with God: we could say that the woman, being more receptive, is also more willing to let herself be taken by God, is more open to religious experience. This is probably why women predominate in the temples” (p. 67).

Cardinal Fernández dedicates Chapter 9 to the presence of “God in the couple’s orgasm.” We have decided not to include passages here, but it can be read on this site.

Fernández does not speak in his book of “marriage” but of “couple” which, as we have seen above, could be made up of individuals of the same or different sex.

According to Fernández, sexual pleasure does not hinder but rather helps spirituality or contemplation, because if sexual union is an act of love, it merely opens the heart, and thus facilitates the contemplation of God. The problem, he argues, come with ‘the Greek mentality which had a negative influence on Christianity, transmitting to it a certain contempt for the body.” (p. 89)

But, in Fernández’s view, St. Thomas restored everything to its rightful place and, to confirm his opinion, he brings the testimony of “a venerable fifteenth-century Egyptian [Muslim] theologian” who offered the following praise to God: “Praise be to Allah, who affirms hard and straight penises like spears to make war in vaginas (Al Sonuouti)” (p. 91).

The re-emergence of the book in the international media in 2024, not long after Pope Francis appointed Fernández prefect of the Dicastery for the Doctrine of the Faith, caused considerable scandal. Various Catholic media considered the book to be “imprudent”, “an occasion for sin”, “truly scandalous and apparently blasphemous.” It also raised questions about Fernández’s suitability to serve as head of the Vatican’s doctrinal office.

Other criticism came from survivors of sexual abuse who expressed deep concern about the content of the book, especially the descriptions of sexual experiences in spiritual terms, as they feared it could be used to justify or normalize abusive behavior. Some theologians also criticized the book for what they saw as a misinterpretation of mystical union with God and an inappropriate mix of sexual and spiritual experiences.

Cardinal Fernández defended himself against these accusations, arguing that it was a “juvenile book that I certainly would not write now.” He was 36-years-old when he wrote it. The Cardinal claimed that he had ordered a halt to the book’s publication shortly after its release, after realizing that it could be “misinterpreted”. He explained that he wrote it for young couples “who wanted to understand better the spiritual meaning of their relationships.”

Cardinal Fernández confirmed that Pope Francis “already knew about” the book when he appointed him prefect of the DDF. And he compared the book’s contents to the works of Pope John Paul II and St. Hildegard of Bingen.

Cardinal Víctor Fernández has also written many theological and spiritual reflections published in journals in Argentina and Latin America, as well as two articles in the renowned journal Nouvelle Revue Théologique.⁷“L’introculturation de la spiritualité. Encore un néologisme indispensable”, NRT 125 (2003), pp. 613-625; y “Le meilleur de la Lettre aux Romains procède du judaïsme de Paul”, NRT 124 (2002), pp. 403-414.

Tenure as Prefect of the Dicastery for the Doctrine of the Faith

Since assuming the role of Prefect of the Dicastery for the Doctrine of the Faith in August 2023, Cardinal Fernández has published several documents.

Fiducia Supplicans

The most publicized and controversial of his doctrinal writings so far has been the Declaration Fiducia Supplicans, published just days before Christmas in 2023. The document aimed to create a new category of blessings, i.e., spontaneous pastoral blessings, which it claims are distinct from liturgical blessings or ritualized blessings.⁸According to the document, liturgical blessings are those performed within a rite or liturgy and are based on a text approved by ecclesiastical authority. Pastoral blessings, on the other hand, are simple invocations to God without ritual form or official text, performed by an ordained minister. The document permits pastoral blessings for “couples in irregular situations and for couples of the same sex”, as long as these blessings are not interpreted as an endorsement of their union or lifestyle. These blessings are seen as invocations to God to allow the seeds of goodness to grow in their lives.

The proposal to bless same-sex couples provoked a strong reaction from bishops. The entire African episcopate, with the exception of the French-speaking bishops in the north of the continent, spoke out publicly against Fiducia Supplicans, as did the Greek Catholic bishops of Ukraine, archbishops, and bishops from various countries in Europe, America and Asia, and cardinals such as former prefect of the Congregation for the Doctrine of the Faith, Cardinal Gerhard Müller.

Fiducia Supplicans also had a negative impact on some ecumenical relations, with the Coptic Orthodox Church suspending dialogue. Cardinal Fernández, who in his home diocese and during his pontificate in La Plata, was active in ecumenical relations with other religious denominations, traveled to Alexandria to try to heal the rift but as of writing dialogue remains severed.

Critics argue that Fiducia Supplicans contradicts the traditional teachings of the Catholic Church on marriage and sexuality. The Church has historically taught that marriage is a sacramental union between one man and one woman, and that sexual relations are only morally permissible within this context. Consequently, they believe it undermines the Church’s doctrine on the sanctity of marriage and the moral teachings on sexuality.

In view of this perception, and especially in light of pictures of priests now blessing couples living in an open same-sex relationship, there was also concern that the document would create confusion among the faithful about the Church’s stance on same-sex relationships and other irregular unions. Critics, including Fernández’ predecessor as DDF prefect, Cardinal Gerhard Müller, argued that allowing blessings for such couples could be interpreted as an endorsement of lifestyles that the Church has always taught to be morally inadmissible. Müller also said that Cardinal Fernández’s press release, written to try to explain the document and minimize some of the controversy, even though Fernández had said no further explanations would be written on the declaration, was making matters worse.⁹The Jan. 4, 2024, press release on Fiducia Supplicans did not change the core content, but did seem to walk back some of the more expansive interpretations of Fiducia Supplicans and give more leeway to bishops opposed to implementing it.

Other critics stressed that the document would heighten divisions within the Church, leading to a split between those who support the blessings and those who adhere to traditional teachings. The fear was that this division would weaken the Church’s unity and its ability to present a coherent moral teaching to the world. Another concern was that the document would lead to pastoral confusion and inconsistency in how the Church ministers to individuals in irregular unions.

Duka’s Dubia

In July 2023, Cardinal Dominik Duka expressed concerns about lack of clarity regarding Amoris Laetitia’s teaching on Communion for divorced and civilly remarried Catholics by submitting ten dubia on behalf of Czech bishops to the Vatican’s Dicastery for the Doctrine of the Faith (DDF). The questions focused on pastoral guidance for the reception of Communion by those who are divorced and remarried to someone other than their sacramental spouse.

Cardinal Fernández responded to Duka’s dubia two months later, stressing that each person, individually, must evaluate their conscience and disposition to receive the Eucharist, with guidance from a priest. Quoting Amoris Laetitia, Fernández’s response said it was not appropriate to speak of “permissions” to access the sacraments, but rather a process of discernment accompanied by a pastor. It is a ‘personal and pastoral’ discernment.” Priests, the DDF said, have a duty to accompany divorced and remarried individuals in understanding their situation according to Church teaching.

The response also indicated that Amoris Laetitia opens the possibility of accessing the sacraments of reconciliation and Eucharist in certain cases where there are limitations that attenuate responsibility and culpability. It added that bishops’ conferences should agree on minimum criteria to implement Amoris Laetitia’s proposals, while respecting each bishop’s authority in his diocese.

Cardinal Fernández’s response prompted criticism from Cardinal Müller who said it contained dangerous ambiguity and lacked precision, potentially leading to a departure from established Church doctrine on marriage, divorce, and reception of the sacraments. In particular, he noted that the Buenos Aires’ bishops interpretation of Amoris Laetitia, which Fernández affirmed, was not precise and could lead to misunderstandings about the Church’s teaching on the sacraments.

Other critics argued that Fernández’s response placed a significant burden on individual discernment, potentially leading to inconsistent pastoral practices. There were concerns that this approach could lead to a lack of uniformity in the application of Church teachings across different dioceses and parishes, creating confusion among the faithful.

The response was also criticized for avoiding direct answers to some of the specific questions posed by Cardinal Duka. For example, it did not directly address whether acts committed in the sexual life of divorced and remarried couples should be mentioned in the sacrament of Reconciliation.

Dignitas Infinita

In April 2024, Cardinal Fernández presented his second major document: Dignitas Infinita. According to reports, the Dicastery had been working on the document for five years under his predecessor, Cardinal Luis Ladaria, S.J., but Fernández “completely revised it” after Pope Francis had “specifically instructed him” to expand the document beyond bioethical issues to include central themes of Francis’ pontificate, such as migration and the environment.

The document reaffirmed several crucial points of the Church’s moral doctrine. It reiterated the Church’s strong condemnation of abortion, aligning with the teachings of St. John Paul II’s encyclical Evangelium Vitae.¹⁰It emphasized that “procured abortion is the deliberate and direct killing, by whatever means it is carried out, of a human being in the initial phase of his or her existence, extending from conception to birth.”

The document also criticized gender theory for its emphasis on self-determination and the rejection of the giftedness of life and personhood.¹¹It argued that desiring personal self-determination, as gender theory prescribes, apart from the fundamental truth that human life is a gift, amounts to a concession to the age-old temptation to make oneself God. It also critiqued gender theory’s attempt to diminish or destroy sex differences, stating that only by acknowledging and accepting this difference in reciprocity can each person fully discover themselves, their dignity, and their identity. (55-59) The document also strongly opposed gender-affirming surgeries, categorizing them alongside abortion and euthanasia as practices that violate God’s plan for human life.¹²It stated that any sex-change intervention risks threatening the unique dignity that a person has received from the moment of conception. It distinguishes between gender-affirming surgeries and medical interventions to address genital abnormalities present from birth or acquired later in life, which it does not consider as sex changes in the same sense.

But Dignitas Infinita also generated controversy. Pro-abortion groups such as Catholics for Choice, and LGBTQ+ organizations expressed dissatisfaction with parts of the document.

But the main criticism concerned the document’s basic premise that “Every human person possesses an infinite dignity, inalienably grounded in his or her very being.” Critics argued, citing St Thomas Aquinas, that “only God has infinite dignity” and that, furthermore, the imprecision of such formulations can lead to a blurring of the distinction between the natural and supernatural as well as other serious problems.

Critics such as Thomistic philosopher Edward Feser also said that the document should have provided stronger theological and philosophical arguments against gender ideology, drawing more explicitly on the Church’s magisterium. They argued that the document’s approach was too superficial and lacked the necessary intellectual robustness to effectively counter contemporary gender theories. Another criticism was that it failed to adequately ground human dignity in a transcendent foundation or the Decalogue, instead focusing more on social justice.

Documents on Marian Apparitions and Medjugorje

Two months later, on June 15, 2024, Cardinal Fernández published a document titled Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena, which introduced several significant changes to the process of evaluating Marian apparitions and other alleged supernatural phenomenon. The overall aim was to streamline the process of discernment while maintaining caution and pastoral sensitivity in dealing with alleged supernatural phenomena.

Breaking with the past, it centralized more authority with the Vatican, reducing the autonomy of local bishops to make decisions on such phenomena and revoking their ability to issue decrees on their supernatural origin. According to the document, such decisions would now be reserved to the Holy See and only be made in rare cases.

In response to a question at the Vatican press conference on the document’s release, Cardinal Fernández made the point that visionaries “are weak like everyone,” and drew a distinction between different kinds of grace faithful can receive. He joked that a sinner can be used by God for something good and still “do cazzate,” which is an off-color Italian term for doing foolish things, similar to expression “to do bullshit” in English. The use of the expression in such a public forum drew criticism and was deemed unsuitable for a head of the Vatican’s doctrinal office to say.

In September 2024, the cardinal announced that the Dicastery for the Doctrine of the Faith had granted approval (Nihil obstat) of devotions linked to Medjugorje, but at the same time specified that the ruling did “not imply that the alleged supernatural events are declared authentic” nor that its messages had a “direct supernatural origin.” The norms were aimed at helping to reach a prudent conclusion on the Medjugorje case, the Vatican said.

Other DDF Documents

Participation of “Transgender Persons” in Sacraments

In October 2023, Cardinal Fernández issued a document addressing the participation of “transgender persons” in the Catholic sacraments of baptism and matrimony, including in the role of godparents. The document stated that “A transgender person even after undergoing hormone treatment and sex-reassignment surgery—can receive Baptism under the same conditions as other believers.” However, this was contingent on the absence of situations that might cause public scandal or confusion among the faithful. Transgender individuals could also serve as godparents or godmothers under certain conditions, the document stated. The decision was left to the discretion of local priests, who had to exercise “pastoral prudence” to ensure there is no risk of scandal, undue legitimization, or disorientation in the educational sphere of the church community. The document emphasized that the role of godparent is not a right and should be carefully considered to safeguard the sacrament of baptism. It also allowed for the baptism of children adopted or born via surrogate to same-sex couples, provided there was a well-founded hope that the child would be educated in the Catholic faith.

The document was severely criticized. Catholics identifying as transgender and their allies expressed disappointment and hurt, arguing that the document’s cautious stance and failure to fully embrace transgender identities contribute to ongoing exclusion and discrimination within the Church. They felt that the document did not go far enough in recognizing and affirming their dignity and place within the Catholic community.

Cardinal Gerhard Müller, meanwhile, argued that the document’s approach to transgender issues was inconsistent with traditional Catholic teachings on human nature and sexuality. He emphasized that God created only men and women, and not multiple genders. He believed that the acceptance of transgender individuals as godparents or in other sacramental roles could lead to confusion and undermine the Church’s teachings on the nature of human identity and sexuality.

Masonic Lodges

In November 2023, the Vatican’s Dicastery for the Doctrine of the Faith released a document reaffirming the longstanding prohibition on Catholics joining Masonic lodges. The document, signed by Cardinal Fernández and approved by Pope Francis, reiterated that Catholics were forbidden from becoming Freemasons due to the irreconcilability between Catholic doctrine and Masonic principles.¹³This stance was consistent with the 1983 Declaration on Masonic Associations, which stated that Catholics who join Masonic lodges were in a state of grave sin and may not receive Holy Communion.The dicastery emphasized that Freemasonry promotes ideas and rituals incompatible with the Catholic faith, such as indifferentism (the belief that all religions are equally valid) and a deistic concept of a “Great Architect of the Universe.” These principles contradict the Catholic understanding of God and the uniqueness of the Christian revelation.

Pastoral Care of Single Mothers

In December 2023, Fernández issued a document addressing pastoral care and sacramental access for single mothers. He emphasized that single mothers who have chosen to give birth and raise their children should be encouraged to access the healing and consoling power of the sacraments. Single mothers, the document stated, should not be prevented from receiving the sacraments due to their marital status. It stressed that being a single mother did not disqualify one from participating fully in the sacramental life of the Church. As with all Catholics, single mothers were encouraged to participate in sacramental confession of sins, which allows them to approach Holy Communion. The document highlighted the importance of recognizing the courage and dignity of single mothers who have chosen life and are raising their children under challenging circumstances.

The cardinal also released documents on other issues that drew less attention, such as the preservation of cremation ashes.

Other Actions as Prefect of the DDF

Archbishop Viganò Excommunication

Cardinal Fernández was also involved in the process against Archbishop Carlo Maria Viganò, who since 2018 had become a strong critic of Pope Francis and the current state of the institutional Church in general.

An extrajudicial penal process concluded on July 4, 2024 when the Dicastery for the Doctrine of the Faith found Viganò guilty of the canonical crime of schism. Consequently, on July 5, 2024, the Dicastery officially announced Viganò’s latae sententiae (automatic) excommunication. Throughout this process, Cardinal Fernández, as the Prefect of the Dicastery for the Doctrine of the Faith, would have overseen and approved these actions, though he is not specifically mentioned in the provided search results.

Father Rupnik Investigation

Under Fernández’s leadership, and at Pope Francis’ request, the Dicastery for the Doctrine of the Faith reopened the case of Father Marko Rupnik, the Slovenian-born former Jesuit accused of multiple acts of sexual, psychological, and spiritual abuse of women religious under his care. News that the case would again be reviewed came during the October 2023 Synod on Synodality, after reports that Rupnik had been incardinated into a diocese in Slovenia. According to the Vatican, Francis’ decision was prompted a month after “the Pontifical Commission for the Protection of Minors brought to the his attention that there were serious problems” in the case and the “lack of outreach to victims.”

In May 2020 Rupnik was excommunicated for the crime of “absolution of an accomplice” but the excommunication was lifted shortly after, reportedly following Rupnik’s acknowledgment of the offense and repentance. This decision was made by the Congregation for the Doctrine of the Faith, before Fernández’s arrival at the dicastery. Whether Pope Francis directly ordered Fernández’s predecessor, Cardinal Luis Ladaria S.J., to lift the excommunication has never been confirmed by the Vatican.

The DDF is reportedly continuing to investigate the case in order to warn of the risks and prevent such abuses in the future. Fernández confirmed in the summer of 2024 that the investigation was at a “fairly advanced stage” adding it was a “delicate case.” He also cautioned against using the term “false mysticism” in legal prosecution, saying it can have different meanings for different theologians and canonists

The Theology of the People

When dealing with Latin American theologians, their stance on liberation theology cannot be ignored. Cardinal Fernández has shown appreciation for the most important liberation theologians, particularly Gustavo Gutiérrez.¹⁴Born June 8, 1928, in Lima, Gutierrez is a Peruvian philosopher, Catholic theologian, and Dominican priest. He is widely recognized as one of the principal founders of Latin American liberation theology, a movement that emphasizes the Christian duty to aid the poor and oppressed through active involvement in civic and political affairs. Gutiérrez is best known for his seminal work, A Theology of Liberation: History, Politics, Salvation, which laid the foundational principles of liberation theology.

Cardinal Fernández has expressed his gratitute to liberation theologians for having instilled in him “a great love for the Church, a passion for evangelization, an intense affection for the poor and their culture, and an ability to connect theology with the anxieties, dreams and hopes of the suffering people.”¹⁵Víctor Manuel Fernández, ‘Algunos rasgos de una teología’, in Marcelo González and Carlos Schickendantz, eds, A mitad de camino. Una generación de teólogas y teólogos argentinos (Córdoba, Argentina: Publicaciones de la Universidad Católica de Córdoba, 2006), 99-118.

However, Fernández has distanced itself from Marxist-inspired liberation theology, criticizing liberation theologians for not recognizing the wisdom of the people. In Marxist thought, the people need to be instructed in order to bring about Whereas for Fernández, the opposite is true: the people possess a wisdom that is the original source of theological knowledge. Therefore, the theologian is called to approach the poor and to discover in them a profound sense of transcendence, as manifested, for example, in popular piety.

Like Pope Francis, Cardinal Fernández prefers to associate himself with those who uphold the “Theology of the People” — an ideology introduced to him when he was a seminarian. Unlike Liberation Theology, the “Theology of the People” does not use Marxist social analysis but rather a historical-cultural analysis, and its practice diverges from the ideology that led many clerics and believers in the late 1960s and early 1970s to the path of armed struggle. Central to the “Theology of the People” are the central concepts of culture and history that aim to recover forms of popular Latin American religiosity. An ideological battle developed around these concepts in the 1970s, because the Christian Marxist view emphasized an economic-social vision while the “Theology of the People” maintained that the concept encompassing the economic and the social was that of culture.

Lucio Gera, an Argentine theologian, and with him a group of thinkers (among them the Jesuit Juan Carlos Scanone, Rafael Tello and the Uruguayan Alberto Methol Ferré) were among the first to reclaim forms of popular Latin American religiosity that had been abruptly denied in the post-conciliar period due to the combined impact of Protestant theology, secularization and Marxist ideology.

According to the “Theology of the People” the Church in Latin American was, until the Second Vatican Council, a “mirror church” of the Church in Europe. However, since then, and particularly since the conference of the Latin American episcopate in Puebla in 1979, it began to become a “source Church”— not only for Europe, but for the whole world. Methol Ferré said its aim is “to assume from within the logic of the Church, the best of the Protestant Reformation and the best of the Enlightenment, of course from the point of view of the Church […] If the Church does not assume and transfigure from within the Reformation and the Enlightenment, the Church would be absolutely historically outdated and would have nothing to say to the contemporary world. It will only be so if it is truly capable of this work, of taking up again the historical actuality and being a possible proposition for contemporary men.”

A knowledge of the “Theology of the People” and its claim to be a Latin American source of Catholic theology, enables one to understand much of the thought and writing not only of Cardinal Fernández but also of other likeminded theologians.

Closeness to Pope Francis

As mentioned above, Cardinal Víctor Manuel Fernández has been a very close associate of Pope Francis, both personally and theologically. Their close relationship may be summed up and better understood by considering the following points:

• Long-standing relationship: they two have known one another since at least the 1990s and worked together closely to draft CELAM’s Aparecida document in 2007. Then-Cardinal Bergoglio appointed Fernández rector of Argentina’s pontifical university in 2009.
• Key collaborator: Pope Francis has entrusted Fernández with drafting and explaining some of his most sensitive and controversial statements. Fernández is widely believed to be the main ghostwriter of some of Francis’ most important documents, including Evangelii Gaudium and Amoris Laetitia.
• Appointment as DDF Prefect: Francis appointed Fernández to head the powerful Dicastery for the Doctrine of the Faith in 2023, seen as a move to consolidate Francis’ theological legacy.
• Shared theological vision: Fernández’s approach aligns closely with Francis’ emphasis on mercy, pastoral care, and engaging with the circumstances of people’s lives. They are both strong proponents of a “Theology of the People” which its critics argue places culture and experience over doctrine.
• Pope Francis’ defense of Fernández: Francis has frequently come to Fernández’s defense, whether amid the controversy surrounding the discovering of erotic books he wrote as a priest, or in the face of blowback he recevied after issuing Fiducia Supplicans.

But perhaps most importantly, Fernández understands and shares not only Pope Francis’ theological and pastoral priorities but also his strategy for achieving them. In a 2016 interview, Fernandez explained:

“The Pope goes slowly because he wants to be sure that the changes have a deep impact. The slow pace is necessary to ensure the effectiveness of the changes. He knows there are those hoping that the next Pope will turn everything back around. If you go slowly it’s more difficult to turn things back […] You have to realize that he is aiming at reform that is irreversible. If one day he should sense that he’s running out of time and doesn’t have enough time to do what the Spirit is asking him, you can be sure he will speed up.”

Later in the interview he said:

“No, there’s no turning back. If and when Francis is no longer pope, his legacy will remain strong. For example, the Pope is convinced that the things he’s already written or said cannot be condemned as an error. Therefore, in the future anyone can repeat those things without fear of being sanctioned. And then the majority of the People of God with their special sense will not easily accept turning back on certain things.”

Cardinal Fernández is also doggedly sure that what he and Francis are teaching is correct, and he dismisses contrary views as unimportant as they are not held by large numbers of people. This was evidenced in the same interview; asked whether Pope Francis was causing a schism within the Church, Fernández responded:

“No. There’s a schism when a group of important people share the same sensibilities that reflect those of a vast section of society. Luther and Protestantism came about this way. But now the overwhelming majority of the people are with Francis and they love him. His opponents are weaker than what you think. Not pleasing everyone does not mean provoking a schism.”

Soon after Pope Francis’ election, in June 2013, Cardinal Fernández wrote some extensive notes to help pastoral agents better understand the character of Jorge Mario Bergoglio. Listed under various headings relating to Bergoglio’s character, he said he was speaking “from the heart and at the same time from very personal convictions” and so they reveal Fernández’s character and perspective to some degree.

In his concluding paragraph titled “Let’s not f*** around,” he urged those who “want to be with the people” not to “fail to recognise the values that Pope Francis embodies.” 

He continued: “These values are not so common today. Let’s stop f***ing around. We can stop to find the hair in the milk, and we will find it. But there is no such thing as absolute purity in this world, and I think we have an immense opportunity to put Jesus Christ and the people God loves back at the centre.”

He then went on to say that controversies involving Bergoglio including “the latest statements” by Father Franz Jalics — an Argentine Jesuit who had accused Bergoglio of handing him over to the military Junta but which Jalics later somewhat retracted — “show that Bergoglio did not sh*t on anyone, was not an accomplice of the dictatorship, did not fail to help those who asked him to hide or escape, and interceded for some insofar as he could, because he was not even a bishop.”¹⁶He added: “Thirty years ago, Pablo Tissera, a progressive Jesuit, told me that during the dictatorship, Bergoglio had acted according to a conviction he had always held: ‘We priests must always keep our distance from those who have power in the country, so as not to be glued to them.’ For Rossi, ‘the poor are the ones who will best understand Francis’ appointment.’ How many simple people full of joy one meets in the street. When the opening ceremony of the pontificate was broadcast in front of the cathedral, the Plaza de Mayo was overflowing with popular Christianity. Many slum dwellers were celebrating there with flags, murgas, dances, images of the Virgin of Lujan on stilts…. Let us lose ourselves in the heart of the people with confidence in the Spirit and share that joy.”

• 1
  Regarded as how people uneducated in the faith live their religion, in a way that contrasts with official religiosity practiced by the most Catholics who are educated in the faith
• 2
  Popular religiosity has caused much controversy among bishops and theologians in Latin America, and particularly in Argentina, because while some argue that this type of religiosity should be encouraged, others believe the followers of this type of religious practice should be educated in the totality of the faith, and its practices institutionalized according to canon law and the liturgy of the Church.
• 3
  In Latin America, “neoliberal” refers to economic policies emphasizing free trade, privatization, deregulation, and fiscal austerity. These policies, widely implemented in the late twentieth century, aimed at economic growth and stability but often led to increased social inequality and political controversy.
• 4
  Testimonies of priests of the clergy of La Plata, stories told to the author.
• 5
  The articles are: V. M. Fernández, “El sentido del carácter sacramental y la necesidad de la confirmación”, in Teología 42/86 (2005), pp. 27-42, y V. M. Fernández, “La dimensión trinitaria de la moral. II. Profundización del aspecto ético a la luz de ‘Deus caritas est’”, in Teología 43/89 (2006), pp. 133-163.
• 6
  (“El capítulo VIII de Amoris Laetitia: Lo que queda después de la tormenta”, in Medellín 43/168 (2017), p. 45).
• 7
  “L’introculturation de la spiritualité. Encore un néologisme indispensable”, NRT 125 (2003), pp. 613-625; y “Le meilleur de la Lettre aux Romains procède du judaïsme de Paul”, NRT 124 (2002), pp. 403-414.
• 8
  According to the document, liturgical blessings are those performed within a rite or liturgy and are based on a text approved by ecclesiastical authority. Pastoral blessings, on the other hand, are simple invocations to God without ritual form or official text, performed by an ordained minister.
• 9
  The Jan. 4, 2024, press release on Fiducia Supplicans did not change the core content, but did seem to walk back some of the more expansive interpretations of Fiducia Supplicans and give more leeway to bishops opposed to implementing it.
• 10
  It emphasized that “procured abortion is the deliberate and direct killing, by whatever means it is carried out, of a human being in the initial phase of his or her existence, extending from conception to birth.”
• 11
  It argued that desiring personal self-determination, as gender theory prescribes, apart from the fundamental truth that human life is a gift, amounts to a concession to the age-old temptation to make oneself God. It also critiqued gender theory’s attempt to diminish or destroy sex differences, stating that only by acknowledging and accepting this difference in reciprocity can each person fully discover themselves, their dignity, and their identity. (55-59)
• 12
  It stated that any sex-change intervention risks threatening the unique dignity that a person has received from the moment of conception. It distinguishes between gender-affirming surgeries and medical interventions to address genital abnormalities present from birth or acquired later in life, which it does not consider as sex changes in the same sense.
• 13
  This stance was consistent with the 1983 Declaration on Masonic Associations, which stated that Catholics who join Masonic lodges were in a state of grave sin and may not receive Holy Communion.The dicastery emphasized that Freemasonry promotes ideas and rituals incompatible with the Catholic faith, such as indifferentism (the belief that all religions are equally valid) and a deistic concept of a “Great Architect of the Universe.” These principles contradict the Catholic understanding of God and the uniqueness of the Christian revelation.
• 14
  Born June 8, 1928, in Lima, Gutierrez is a Peruvian philosopher, Catholic theologian, and Dominican priest. He is widely recognized as one of the principal founders of Latin American liberation theology, a movement that emphasizes the Christian duty to aid the poor and oppressed through active involvement in civic and political affairs. Gutiérrez is best known for his seminal work, A Theology of Liberation: History, Politics, Salvation, which laid the foundational principles of liberation theology.
• 15
  Víctor Manuel Fernández, ‘Algunos rasgos de una teología’, in Marcelo González and Carlos Schickendantz, eds, A mitad de camino. Una generación de teólogas y teólogos argentinos (Córdoba, Argentina: Publicaciones de la Universidad Católica de Córdoba, 2006), 99-118.
• 16
  He added: “Thirty years ago, Pablo Tissera, a progressive Jesuit, told me that during the dictatorship, Bergoglio had acted according to a conviction he had always held: ‘We priests must always keep our distance from those who have power in the country, so as not to be glued to them.’ For Rossi, ‘the poor are the ones who will best understand Francis’ appointment.’ How many simple people full of joy one meets in the street. When the opening ceremony of the pontificate was broadcast in front of the cathedral, the Plaza de Mayo was overflowing with popular Christianity. Many slum dwellers were celebrating there with flags, murgas, dances, images of the Virgin of Lujan on stilts…. Let us lose ourselves in the heart of the people with confidence in the Spirit and share that joy.”