El Ignaciano / Marzo 2025
The Application of Synodality to a Spirituality of Interpersonal Relationships
Jorge R. Rodríguez
Introduction
On October 11, 1962, in his opening statement at the beginning of the Second Vatican Council, Pope John XXIII declared that it was time to “throw open the windows of the Church and let the fresh air of the Spirit blow through.”¹ Today, that fresh air is sweeping the Church through the process of synodality. The Synod on Synodality has concluded a three-year process, ushering in a renewed perspective on the challenges we face in our lives. Vatican II, through its pastoral constitution Gaudium et Spes, addressed “the whole of humanity . . . to explain to everyone how it conceives of the presence and activity of the Church in the world of today.” The Council asserted that it was focusing its attention on the contemporary world so that it might “be fashioned anew according to God's design and reach its fulfillment.” ²
With the Synod on Synodality, Pope Francis is bringing to fruition aspects of John XXIII’s vision for Vatican II that enables the Church to foster and support strong, healthy, and productive interpersonal relationships. We should ask, “Why now?” The answer is that all signs indicate that this moment is kairos—the right time for us to look forward to the fulfillment of the joys and hopes, as well as the anxieties, of this age.
The term synod signifies the joining of time and the path of synodality, along which the People of God walk together. According to Pope Francis, it is “this path of synodality which God expects of the Church of the third millennium.”³ The final document has been published and ratified by Pope Francis, and as the Church embarks on this journey of synodality, I, too, align my own path with it. In this paper, I propose a spirituality of interpersonal relationships that is both necessary and timely for the Church's journey going forward.
The subject of the spirituality of synodality is explored in various synodal works, including the paper Towards a Spirituality for Synodality. That paper underscores the importance of a spirituality of synodality—a way to become together as a Church through the work of the Holy Spirit. It presents a way of life that integrates and makes concrete the three dimensions of synodality: communion, participation, and mission, ensuring that “the spirituality for synodality becomes an ‘ecclesial habitus’ for the Church’s life and mission.” ⁴
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At this critical moment in history, it is more essential than ever to make relationships a foundational spiritual experience. Our civilization is changing at a pace that surpasses our natural ability to adapt and we are required to make changes in our way of life that we often passively accept, even when they may be detrimental to us. Our response to those changes must be spiritual in nature. We must seek a new approach in which we proactively anticipate those developments and engage the factors that shape the future. But we also must look at our history. Our inheritance from Western civilization includes a wealth of spiritual traditions, such as Franciscan, Dominican, and Ignatian spiritualities. These traditions are not only important but essential in times of profound change, such as those we experience today. A solution to these problems, as proposed in this paper, is to promote a spirituality of interpersonal relationships that fosters stronger, healthier, and more enduring relationships. All other factors being equal, ⁵ relationships that are deeply spiritual tend to be happier, healthier, and longer lasting. Therefore, in this paper, I introduce principles of a spirituality for interpersonal relationships that aid in building and maintaining strong and healthy bonds. This spirituality is intertwined with synodal spirituality, allowing them to flow together with greater effectiveness.
Background on love
To love and be loved are among the greatest of all human needs. Since the dawn of history, more than 4,000 years ago, ⁶ philosophers, poets, artists, and people of faith have written extensively about love—those who possess great love for others and for humanity. In more recent times, love has been depicted in stories, novels, songs, and films. Most of these narratives focus on romantic love or the bond between parents and children within a family. An important form of love discussed in the New Testament is the love of neighbor, as illustrated in the parable of the Good Samaritan. Most significant is the love between God and His people, as recorded in the Bible and transmitted by the Church. It is evident that love is not a recent concern. Love is an enduring aspect of our human nature, one that will continue to inspire writers for generations to come. The reason is simple: love is our greatest human need, and there will always be a deep interest in love stories.
For centuries, love has been an inspiration for poets, a muse for artists, a challenge for philosophers, a subject for theologians, and a mystery to those in love. Many cultures have viewed love through their own unique perspectives. Love is considered in different ways across the world, yet its significance seems to diminish with the increasing diversity of viewpoints. More importantly, love is losing its value in an increasingly complex and challenging world, depriving humanity of a quality that provides hope and strength in times of need.
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Love and relationships: Which is more essential for a lasting relationship—A strong love or a strong relationship? The Apostle Paul wrote that if we accomplish all things but lack love, we are nothing (1 Cor 13). That applies to our relationships. We may build great relationships, but if they lack love, we are nothing. But, if we seek love within a relationship, should we prioritize finding a strong love, or should we first establish a strong relationship? To ensure longevity, we must first build a strong relationship and then cultivate love within it. Love is vital, but it alone is insufficient for sustaining a relationship in the long term. A lasting relationship must be built on a solid foundation—one that includes respect and trust, passion and commitment, shared values, and effective communication. However, love alone cannot uphold a relationship during times of hardship if the relationship itself is not strong and healthy.
Relationships as vessels of love. Love cannot exist in the abstract; it requires interpersonal relationships to actualize it. If we desire more love in the world, we must create relationships that nurture and sustain love in ever-growing abundance. Relationships serve as vessels that contain love and the greater their capacity, the more love they can hold. The key question, then, is what kind of relationships to build and how to expand the capacity for love within a relationship. Consider the challenges relationships often face. For example, a broken relationship may be likened to a fractured vessel that once held love but is now drained. Understanding these difficulties allows us to develop practical solutions that apply to different types of relationships, particularly during times of adversity.
Structure of the paper
This text is structured into three parts: Part 1 introduces the tools for a spirituality of synodality and a spirituality of interpersonal relationships. Part 2 defines the problem addressed by a spirituality of interpersonal relationships. Part 3 presents a proposed solution and includes an analysis of the spiritual paths that may be involved.
Part 1. The Tools of Synodality
Three dimensions are foundational to synodal spirituality: communion, participation, and mission. Synodality is a way of living the Church’s life through communion, participation, and mission, as we journey together. Synodality is the practice of interpersonal relationships, making tangible the human person’s call to live in communion, to participate in community, and to journey together in mission. Using interpersonal relationships as the means to realize this call is a natural extension of the Church's inner nature. ⁷
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A framework for the spirituality of interpersonal relationships
Spirituality refers to a particular way of living one’s spiritual life. This way of life is fundamentally dependent on the manifestations of the Holy Spirit. A spirituality of interpersonal relationships defines a way to relate spiritually to others while also fostering a deeper connection with God. Otherwise, we lead a purely physical life, limited by the constraints of the material world—namely, time and space.
Making every relationship holy. A spirituality of relationships is the practice of a particular spirituality, wherein we make these relationships holy, so every relationship situation is blessed with the presence of God. A relationship situation is made holy when its time, place, people, intentions, and interactions are set aside for God. As with all forms of spirituality, communication within these relationships occurs through prayer. Prayer serves as both a means of sharing life with others and as an influence within the relationship.
To make every relationship situation holy, we set it aside for God, and as we do that, we transform all our actions and words into prayer. This perspective extends the traditional view that reserves prayer solely for communication with God. Thus, if everything we do and say is a form of prayer, then when we pray, our words may be directed toward another person—not necessarily God alone. Such a conversation can take place between two individuals in the world, with a saint in heaven, or with a spiritual being, such as an angel, Jesus Christ, or God. The important thing is that we invite God to be present in every aspect of the relationship situation. Through Him, relationships can become a sacred pathway to divine communion, making the practice of a spirituality of relationships a means of living in constant relationship with God.
A dimension refers to a direction in which movement occurs within a defined space. While dimensions are typically discussed in relation to physical space, the same concept applies in a spiritual sense, allowing us to speak of spiritual dimensions as well. Relationships can be defined within a space of relationships, where movement can be conceptualized in multiple dimensions and just as an object’s trajectory in physical space is determined by the combination of two or more dimensions, relationships can also be understood as existing within a multi-dimensional space.
In architecture, a pillar is a vertical column made from strong, stable materials that support the weight of a structure, such as a bridge or a building. Symbolically, the term pillar represents strength and stability within spirituality. In this context, a pillar refers to the essential practices and guiding principles that sustain a particular spiritual practice and is defined to correspond to some dimension of the spirituality. A pillar of spirituality consists of fundamental activities or events that shape and uphold a spiritual practice. It provides structure, direction, and stability, helping individuals navigate their spiritual journey. These pillars serve as foundational elements, supporting the beliefs and practices of those who adhere to a given spirituality.
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In many spiritual traditions, a determined number of pillars encapsulates the essence of the spiritual journey. For instance, in the synodal Church, spirituality is structured around three pillars: communion, participation, and mission. Other traditions, such as Franciscan and Dominican spirituality, define four pillars. Similarly, the spirituality of relationships presented in this paper is also structured around four pillars. Each of these four pillars represents a distinct aspect of spirituality, encompassing a set of guiding activities. Every pillar comprises a sequence of events related to relational experiences, charting a path toward achieving specific spiritual goals. Together, these four pillars merge into a unified spiritual path, providing a comprehensive framework for spiritual growth and practice.
The advantage of defining four pillars in spirituality is that it simplifies the understanding and mastery of one’s spiritual journey. These four pillars symbolize four interconnected paths, guiding individuals through the challenges they encounter while remaining steadfast in their pursuit of spiritual fulfillment. Inspired by Christ’s teaching in Matthew 7:24–27, which speaks of the wise man who built his house upon rock, the four pillars serve as a firm foundation. Just as a house built on rock withstands storms, the four pillars anchor our spiritual efforts, ensuring resilience and unwavering commitment to our faith.
The pillars of a synodal Church
The pillars of a synodal Church correspond to three interrelated dimensions (communion, participation, and mission), none of which holds hierarchical superiority over the others. Each dimension interconnects with the other two, forming an integral part of the Church’s journey. The Church is a community of believers united in communion, actively participating in its life, and committed to its mission. ⁸
Communion: Believers are called to share in the life of the Church in communion, rooted in the communion of the Holy Trinity. In this communion, we find both the source and the model of synodality, as well as the love and unity we share with the Holy Trinity.
Participation: Believers actively participate in the life and mission of the Holy Trinity. Called by God, we journey together with the People of God in the journey of synodality, and we are called to do God’s will.
Mission: The mission of the Church is to bear witness to the truth and to proclaim the Gospel. ⁹ Every believer is called to this mission of evangelization. Synodality is a way of living the life and mission of the Church to fulfill this mission. The synodal journey has a missionary dimension, guiding the Church to be a more effective witness to the truth and a faithful instrument to proclaim the Gospel.
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The four pillars of the spirituality of relationships
Why are there only three pillars of synodal spirituality but four pillars in some traditional spiritualities? We demonstrate below why four pillars are adequate to define the spirituality of interpersonal relationships—neither more nor less. But first, there are three pillars of synodal spirituality—The synodal Church is founded upon three pillars of the life of the three persons of the Holy Trinity: communion, participation, and mission. These three fundamental dimensions of faith form the basis for the spiritualities that emerge from them. Some traditional spiritualities, such as Franciscan and Dominican spirituality, are structured around four pillars. Similarly, the spirituality of interpersonal relationships presented in this paper is built upon four pillars. This model aligns with the four physical dimensions: length, width, depth, and time. These dimensions can be perceived through the senses or detected using scientific instrumentation. For our purposes, four dimensions are appropriate for understanding and practicing the spirituality of relationships.
To reinforce this conclusion, it is helpful to consider Aristotle’s well-known concept of the Four Causes, which explain why things change, move, or exist, and apply it to the spirituality of relationships. These causes are the Material Cause (the stuff and structure from which the relationship is made), the Formal Cause (the defining essence of the relationship), the Efficient Cause (the agent or force that brings about change in the relationship), and the Final Cause (the purpose or ultimate reason for existence of the relationship). These four categories comprehensively account for any change and movement in the relationship and can explain why the relationship exists. This conclusion is particularly useful, as Aristotle’s framework provides a valuable basis for applying the four pillars of the spirituality of relationships, helping to describe the activity within each of the four spiritual pillars or paths.
The four pillars of the spirituality of interpersonal relationships. These pillars serve as spiritual paths to authenticity, freedom, illumination, and love. They define the fundamental activities that support the way of life we choose to practice a spirituality in our relationships. Each pillar represents a sequence of events related to relationship dynamics, forming a structured spiritual practice. As one follows a particular path, moving through various relational experiences, the journey ultimately leads toward the goals defined by each pillar.
The analogy of a river and its distributaries. The four pillars represent four parallel, interconnected paths in our spiritual journey. As we navigate these paths, we inevitably encounter obstacles, yet the Holy Spirit guides us toward our ultimate destination. The proposed four pillars are deeply rooted in the three pillars of the spirituality of synodality. Just as the three pillars of a synodal Church provide the foundation for ecclesial life, the four relational pillars flow outward from this base, forming distinct yet interconnected system of paths. This concept can be visualized using the analogy of a river and its distributaries. A river, as it flows downstream, often splits into multiple smaller streams, known as distributaries. In a similar manner, the four relational paths emerge from the original three synodal flows, though the streams are shaped by, and interact with a new environment with distinct qualities define their unique characteristics and effect.
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The analogy of extrusion: shaping the spiritual journey. To further illustrate how transformation occurs in this spiritual journey, we can draw upon the physical process of extrusion—a method in which materials are shaped, filtered, and injected with new substances to enhance their strength, color, or other properties. In the context of spirituality, the journey through the three synodal pillars undergoes a similar extrusion process, evolving into the four pillars of the spirituality of relationships. Just as materials pass through an extrusion mechanism without losing their fundamental essence, the foundational principles of synodality remain intact as they are shaped into the four relational dimensions. This process mirrors how different spiritual traditions, such as Franciscan and Dominican spirituality, have emerged from common theological roots while developing distinct expressions. Likewise, the spirituality of relationships adapts and transforms the original synodal framework, making it applicable to interpersonal relationships and the lived experience of faith.
The four paths, explained
The Path to Authenticity—Becoming One’s True Self. The Formal Cause explains how an individual is shaped to be authentic. The formal cause is the essence that defines and shapes an individual’s character, forming them into an authentic person who remains true to their innate identity. This path leads toward the true self, the path we take to become genuinely authentic individuals by discovering ourselves by living in communion with others. We experience reality through participation in relationship situations.
The Path to Freedom—Liberation from attachments. The Efficient Cause explains how wholeness is shaped. The efficient cause represents the forces that mold an individual into wholeness through communion. True freedom comes through obedience to one’s nature and liberation from inordinate attachments. This path leads us beyond ourselves, towards the wholeness of participation in a community. It is on this path that we attain the freedom to grow, both as individuals and in relation to others. By walking this path, we move away from selfishness and into mission and self-giving. We experience reality not merely through reason but through intuition of the relationship situation, as we navigate the complexities of relationships. Along this journey, we are guided by the Holy Spirit, engaging in a mission that requires obedience to the Spirit’s promptings.
The Path to Illumination—Spiritual and Intellectual Enlightenment. The Material Cause explains the foundation of character and personality. It refers to that out of which an individual is made—their character and personality. To achieve illumination, one must be obedient to their true nature, as they expand their boundaries (their limits) to be in communion with others. This path is a mission in pursuit of knowledge and understanding. Through this path, we seek not only to know but to comprehend the deeper truths that shape our existence. On this journey, we participate in conversations of inquiry, asking: What? When? Where? How? Why? These questions lead us away from ignorance, freeing us from both material and spiritual bondage. As we cultivate what is known, we refine it for the sake of our needs, concerns, and interests.
The Path to Love—A functional relationship fulfills one’s purpose. The Final Cause explains how an individual is shaped into being capable of love—both for themselves and for others. A good person is one who attains completeness and order, living in communion and harmony with others and with God. Goodness inherently involves fulfilling one’s divine purpose, which requires obedience to one’s true nature. A good person bears good fruit, achieving their natural purpose. This path moves us away from indifference and toward genuine relationships in communion with others. Along this path, the Holy Spirit accompanies us as we participate in conversations with others—seeking to know and love them more deeply. The more intimately we come to know another, the more deeply we love. We cultivate knowledge, not for its own sake but so that we may love—a mission of love so that we may grow by helping others grow and become rich in love by enriching others.
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Humility and Obedience in the Synodal Journey
We are called to “Be perfect, as your Father in heaven is perfect” (Matt. 5:48). Humility and obedience are essential attitudes for the synodal journey, which is already unfolding within the Church. Synodality is our journey with Christ and toward the Kingdom of God, undertaken in union with all humanity. [i] Humility enables us to be obedient to God's will and to one another in Christ. We are called to imitate Christ’s attitude, as described by the Apostle Paul in his Letter to the Philippians, where he illustrates the meaning and function of humility and obedience in a life of communion: Christ “made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (Phil. 2:7–8, NIV). In a spirituality of relationships, where we seek to imitate Christ, this represents a radical form of humility and obedience. It invites us to reflect on what it truly means to embody these virtues in our own relationships.
Applying synodality to interpersonal relationships. The following sections consists of a simple case study illustrating the application of the spirituality of interpersonal relationships within the spirituality of synodality. This framework applies to most relational contexts (if not all), including friendship and romantic relationships, families, teams, and larger communities or organizations.
Part 2. Definition of the problem
“In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” (Genesis 1: 1, 2; NIV). ¹⁰
Creation: God creates the world out of chaos. In the creation narrative of Genesis 1, God does not create the world from nothingness but rather brings order out of chaos. “And God saw that it was good” (Gen. 1:10): God’s creation is inherently good—complete, ordered, and harmonious—with everything functioning according to His divine will. This depiction contrasts with the state of the world described in Genesis 2, where the original order of creation has been disrupted.
The original sin brings chaos (disorder) into the world. In Genesis 2, the narrative shifts to Adam and Eve in the Garden of Eden, where we witness the introduction of disorder into the world. God commands Adam and Eve, saying they may eat from any tree in the garden except the tree of the knowledge of good and evil, warning that eating from it would be a sin—a disobedience—and ultimately result in death (Gen. 2:16–17). The disorder caused by sin disrupts the harmony of creation, and death and suffering are its inevitable consequences. The turning point event occurs when the serpent tempts Eve, who takes the forbidden fruit and then gives it to Adam, who eats from it (Gen. 3:6). Though seemingly a simple act, this event shatters the harmony of creation, bringing disorder into the world. This loss of divine harmony is repeatedly demonstrated throughout Scripture, where disobedience leads to chaos. While redemption and obedience restore order. Christ, through his redemptive sacrifice, reconciles humanity with God, human obedience remains necessary to uphold the order and harmony of creation. The effects of original sin persist, and humanity remains imperfect—we are inauthentic and disordered, dependent, limited, and incomplete.
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The Need for Relationships
Because we are imperfect, we must rely on relationships to help meet our needs. However, we often fail to recognize our condition and struggle to understand how to fulfill our deeper needs. Addressing these human conditions is essential. The following section categorizes these conditions into four key areas, corresponding to the four pillars of the spirituality of interpersonal relationships.
We find darkness instead of illumination. A severely limited person is constrained by a lack of knowledge and understanding and further hindered by biases, restrictions, and a lack of moral and intellectual backbone. Such a person will be insignificant in their world due to narrow-mindedness, foolishness, or cowardice. Without proper structure or knowledge, they struggle to engage meaningfully with reality.
We find inauthenticity instead of authenticity. This individual lives in a state of disorder and disorganization, plagued by flaws, errors, weaknesses, and fears. Such a person becomes inauthentic, failing to live in alignment with their true purpose. Their perception of reality is compromised, leading to self-deception, illusion, delusion, and corruption of truth. Biases and delusions shape their thinking, resulting in a falsified existence rather than one rooted in truth.
We find bondage instead of freedom. A dependent individual is bound by attachments—whether psychological, material, or substance-related (e.g., alcohol, drugs, unhealthy relationships). Their disorder and reliance on external forces prevent them from achieving wholeness and autonomy.
We find indifference instead of love. An incomplete individual suffers from a stunted sense of purpose and is incapable of genuine love. They may only love themselves or struggle with dissatisfaction. Without achieving their life’s purpose, they fail to realize their potential. An incomplete individual, is stagnant and unproductive, engages in false loves and material or spiritual attachments that hinder true relationships.
Part 3. The proposed solution and analysis
“I only ask to be free. The butterflies are free.
Mankind will surely not deny to Harold Skimpole what it concedes to the butterflies!” ¹¹
In a garden, we delight in watching butterflies flit from flower to flower, sipping the nectar in the flowers. Observing their seemingly free flight from one plant to another, we might be tempted to echo the sentiments of Harold Skimpole in Bleak House, asking ourselves, “Butterflies are free. Why can’t I?” However, in Dickens’s novel, Skimpole’s understanding of freedom is flawed. He fails to recognize that true freedom requires obedience—to one’s nature and responsibilities. Butterflies, despite appearing to be free, live within the constraints of their natural order. Their freedom exists only because they adhere to the laws of their existence.
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To attain true freedom, we must be obedient to our true nature. Just as butterflies in a garden move freely within the bounds of their natural existence, we also seek freedom within the framework of our own design. Butterflies, like all creatures, experience freedom—but only within the limits of what they were created to be. They cannot act beyond their nature. Likewise, humans possess freedom, but it is neither absolute nor without constraints. Unlike other creatures, we have the capacity to forfeit our own natural freedom and even impose restrictions on others. We may choose to be bound by false loves, disordered attachments, temptations, ignorance, and deception. Yet, we also have the power to align ourselves with our true nature and calling. If we desire the kind of freedom symbolized by the butterfly, we must embrace our responsibilities, free from attachments and from falsehoods that obscure our purpose. This pursuit is necessary for living a meaningful life. Healthy and fulfilling relationships are rooted in authenticity. More importantly, love needs authentic relationships, for love, at its core, is the bond that unites individuals.
Decisions have consequences—The Butterfly Effect. History is replete with poor decisions that have led to tragic consequences. Throughout the ages, seemingly insignificant choices have often changed the course of events in tragic ways. This phenomenon—where a small event produces large, unintended consequences—is known as the butterfly effect. ¹² In the scriptures, we can trace it back to Adam and Eve in the Garden of Eden when a seemingly small and local event ages ago had catastrophic consequences that still affect us very badly. In that primordial narrative, God commanded Adam and Eve what was expected, with a warning that disobedience would result in death. In the unfolding of this a seemingly minor act had far-reaching consequences for all humanity to this day.
Today, we must ask ourselves whether we are making sound decisions. Are we obeying God’s law? If not, what are the consequences? In addressing these questions, we must acknowledge and embrace our responsibilities. Our lives depend on our willingness to adhere to spiritual principles—natural laws that provide a foundation for growth, fulfillment, and purpose. These principles, woven into the fabric of existence, guide us toward a life of true authenticity, freedom, enlightenment, and love.
1.- Opening Address To the Second Vatican Council by Pope Saint John XXIII. The pope’s Gaudet Mater Ecclesiae message. https://web.archive.org/web/20221011095252/https://www.catholicculture.org/culture/library/view.cfm?recnum=3233.
2.- Vatican II, Pastoral Constitution Gaudium et Spes 2.
3.- ITC—Synodality in the Life and Mission of the Church. 1-3.
4.- Towards a Spirituality for Synodality, Commission on Spirituality Sub-Group: Spirituality for synodality, 6.
https://www.synod.va/en/highlights/towards-a-spirituality-for-synodality.html
5.- The factors considered include those of spirituality (like faith, values, and sharing a purpose in life), emotional (trust, communication, closeness, and love), intellectual (shared beliefs and interests), practical (compatibility and financial stability), and material values.
6.- The beginning of history coincides with the appearance of the written record in each culture or society. The earliest recorded writing was found in the sites of the ancient civilizations of Summer and Egypt, in approximately 3200 BCE, the accepted date for the beginning of history.
7.- ITC—Synodality in the Life and Mission of the Church. https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_20180302_sinodalita_en.html.
8.- Official Handbook for Listening and Discernment in Local Churches: First Phase [October 2021 – April 2022] Leading up to the Assembly of Bishops in Synod in October 2023. (Section “1.4 The theme of this Synod, For a Synodal Church: Communion, Participation, and Mission; Key Words for the Synodal Process). https://www.synod.va/content/dam/synod/common/vademecum/en_vade.pdf
9.- Ad Gentes, On the Mission Activity of the Church, 6.
10.- Final Document of the Second Session of the XVI Ordinary General Assembly of the Synod of Bishops [14].
11.- Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan. All rights reserved.
12.- Dickens, Charles. Bleak House. 13.- Saúl Langarica Chavira. The Butterfly Effect and Our Decisions. https://lifehopeandtruth.com/life/blog/the-butterfly-effect-and-our-decisions/
Jorge R. Rodriguez is a Permanent Deacon in the Catholic Church and is an electrical engineer retired from International Business Machines Corp. Jorge earned a Bachelor of Arts degree in Mathematics and a Master of Science degree in Electrical Engineering, both from the University of South Florida. Jorge has published extensively and is the inventor in over a dozen US patents in the field of digital computers. After his retirement, he earned a Master of Arts degree in Theology from Franciscan University of Steubenville. Deacon Jorge devotes his ministry to the research in interpersonal relationships and is presently writing a multi-volume work on the Spirituality of Relationships to disseminate the results of his work on relationships.