{"id":62524,"date":"2026-06-16T15:01:36","date_gmt":"2026-06-16T13:01:36","guid":{"rendered":"https:\/\/www.omnesmag.com\/?p=62524"},"modified":"2026-06-16T15:26:31","modified_gmt":"2026-06-16T13:26:31","slug":"ernesto-castro-spains-latest-high-profile-convert","status":"publish","type":"post","link":"https:\/\/www.omnesmag.com\/en\/actualidad\/ernesto-castro-el-ultimo-gran-converso-en-espana\/","title":{"rendered":"Ernesto Castro: Spain's latest high-profile convert"},"content":{"rendered":"

Ernesto Castro C\u00f3rdoba (Madrid, 1990) has established himself as one of the most distinctive and prolific philosophers, essayists, and popular science writers on the contemporary intellectual scene in the Spanish-speaking world. <\/p>\n\n\n\n

Born into an environment of intense intellectual debate as the son of the renowned art critic and philosopher Fernando Castro Fl\u00f3rez, he earned his bachelor\u2019s and doctoral degrees in philosophy from the Complutense University of Madrid. Throughout his career, he has taught at the University of Zaragoza, at the Complutense University itself, and, more recently, as a professor of Aesthetics at the Autonomous University of Madrid. <\/p>\n\n\n\n

He stands out as a prime example among his generation millennial<\/em> thanks to his extraordinary ability to blend high academic culture with mass phenomena of the digital age, demonstrating a conceptual rigor that neither undermines the former nor condescends to the latter. Ernesto Castro first came to prominence 13 years ago when, at the age of 25, he began a channel<\/a> In his *Philosophy* journal, he published his university lectures and his analyses of the great works of philosophy.<\/p>\n\n\n\n

The videos had no technical flourishes, no background music, and no flashy editing. Just a young man sitting at his desk at home, recording reflections that often lasted more than an hour and a half. More than 300 videos containing 1,000 hours of thinking out loud.<\/p>\n\n\n\n

What set this channel apart from conventional media coverage was Ernesto\u2019s approach\u2014his effort to understand the authors rather than simply criticize them. In an intellectual environment where hasty criticism is often mistaken for intelligence, this is a rare virtue. And he did so from an unequivocally leftist stance\u2014an enthusiastic heir to the 15M movement in which he participated\u2014without letting that prevent him from delving rigorously and respectfully into the great Christian thinkers: Augustine, Thomas, Bonaventure, and also lesser-known figures such as Nicholas of Cusa, the authors of the School of Salamanca, Peter Abelard, and Hugh of Saint Victor.<\/p>\n\n\n\n

That channel had amassed 170,000 followers. Then one day, it disappeared\u2014out of the blue. Ernesto shut it down just as decisively as he had built it up.<\/p>\n\n\n\n

A thinker with radical convictions<\/strong><\/h2>\n\n\n\n

Ernesto Castro was always a man of firm and radical convictions. This held true whether he was criticizing the left\u2014of which he was an enthusiastic supporter\u2014or denouncing the mediocrity that had taken root in Spanish universities, where critical thinking is often buried beneath layers of jargon and corporatism.<\/p>\n\n\n\n

His philosophy was rooted in both reflection and real-life experimentation. It wasn't uncommon to see him with his hair dyed extravagant colors, or to see him show up to class with a huge tonsure that made him look like a medieval monk transported to the 21st century. Ernesto wasn't a regular guy<\/em>, and that was precisely what made it extraordinary.<\/p>\n\n\n\n

When he was assigned to the University of Zaragoza\u2014his first post outside of the Complutense University of Madrid\u2014he complained about having to teach the same courses year after year. And not because he disliked the subjects\u2014he loved them, and it showed\u2014but because he hated having to explain the same thing twice. His argument was as simple as it was devastating: \u00abMy classes from last year are already on YouTube; anyone can watch them.\u00bb Ernesto liked to learn and explain things he didn\u2019t yet know. He stood at the opposite end of the spectrum from the mundane comfort zone that characterizes far too many professors.<\/p>\n\n\n\n

In addition to that immense intellectual capacity and integrity, he possessed a breadth of culture that extended beyond philosophy into literature and poetry as naturally as a river overflows when it rains too much.<\/p>\n\n\n\n

Conversion<\/strong><\/h2>\n\n\n\n

A few months ago, Ernesto Castro was baptized and received his First Communion. He converted to Christianity.<\/p>\n\n\n\n

It's not easy to know exactly what happened inside, although he has shared some details about his conversion in a podcast and an interview in El Confidencial<\/a> at the beginning of the month. <\/p>\n\n\n\n

It may have been primarily an intellectual conversion\u2014the culmination of a very long journey of reading and of being honest with himself about what those readings raised for him. There may also have been a mystical rapture, a personal encounter with Jesus Christ that defied all rational explanation, or an existential void that no philosophy could fully fill. Probably all of these at once, blended in proportions known only to him. <\/p>\n\n\n\n

According to what he has said publicly, the final catalyst for his conversion had to do with a severe bout of depression he was going through and a pilgrimage to the Virgin of Montserrat that his wife suggested he take.<\/p>\n\n\n\n

Be that as it may, it is significant that someone who for years has been commenting on the great classics of the history of philosophy has taken the leap to reading the encyclicals published since the 19th century with the same seriousness and rigor he devoted to Aristotle or Marx. It is a gesture that reveals the journey of someone who follows ideas wherever they lead, even if the destination wasn\u2019t on the map.<\/p>\n\n\n\n

I also don\u2019t know if the famous debate that Diego Garrocho and Miguel \u00c1ngel Quintana Paz sparked a few years ago in Spain\u2014regarding the lack of credible Catholic intellectuals in the public sphere\u2014had any influence. Perhaps he read the numerous publications and attended the many conferences that were organized. But what is truly a cause for great joy is that one of Spain\u2019s most promising young intellectuals has taken that step and speaks clearly about it in interviews and podcasts, without euphemisms or apologies. Although he has much to learn, much to experience, and much to enjoy in Christianity, Ernesto\u2019s conversion could be that of a young St. Augustine or Chesterton. Time will tell, but he certainly doesn\u2019t lack intellectual potential or youth.<\/p>\n\n\n\n

Although he has read more than most people his age, what is most moving about his new Christian life is the humility with which he speaks of his faith. He considers himself the least of the neophytes. That humility in the face of what he cannot control, coming from someone with his background and temperament, is in itself a testimony.<\/p>\n\n\n\n

The Papal Chronicle: In Theos<\/strong><\/h2>\n\n\n\n

Ernesto Castro published on Spanish<\/em><\/a> \u2014a newspaper to which he regularly contributes\u2014 a very long and personal account of Pope Leo XIV\u2019s trip to Spain. The text is an exercise in enthusiasm<\/em> in the etymological sense of the word: in Theos<\/em>, to be filled with God. But also to retain a critical spirit, a recognizable sense of irony, and the ability to view with detachment the very things that matter deeply to him.<\/p>\n\n\n\n

The chronicle begins with an image that only someone from Ernesto Castro\u2019s background could describe\u2014one that, in just a few words, encapsulates the entire journey he has taken: \u00abI don't know about God, but if Nietzsche weren't dead, that postmodern performance would have finished him off.\u00bb.<\/em><\/p>\n\n\n\n

Nietzsche is left behind from the very first paragraph. What follows is a description of a physical presence that has something of a confession about it, almost like a stocktaking on one\u2019s knees: \u00abOn my knees, on a balcony under construction at the Sagrada Familia. On my knees, in the crowd and in the press area. On my knees, going to confession and receiving Communion before one of the hundreds and hundreds of concelebrants of His Holiness.\u00bb<\/em><\/p>\n\n\n\n

And regarding the encyclical Magnifica humanitas<\/em> In the letter with which Leo XIV traveled to Spain, the tone becomes even more strident: \u00abMagnifica humanitas\u2014the first encyclical with which Leo XIV has journeyed to Spain, like a baker delivering freshly baked baguettes of salvation door-to-door\u2014is a masterpiece in that delicate art of papal conciseness. I read its first two chapters on my knees, weeping with joy.\u00bb<\/em><\/p>\n\n\n\n

But where the account becomes most surprising is in its portrayal of the volunteers of the Papal Committee, in whom Castro discovers, against all ideological expectations, something unexpected: \u00abI will soon discover that these coordinates are\u2014one of the great discoveries of this journey\u2014the most coherent forms of feminism and acracy I have ever encountered. Radical, matrix-based feminism and acracy driven by faith, you might say. If there is anyone in this world who puts charity before the law, if there is anyone who puts into practice equality rooted in the human matrix, it is these utterly charming ladies of the Committee.\u00bb<\/em><\/p>\n\n\n\n

And he immediately adds, with the honesty that always characterized him, the question he never got to ask\u2014and the practical reason why he couldn't ask it: \u00abI would have liked to ask them about the protests calling for female priests in the Catholic Church as well. But they\u2019ve been so busy saving my ass, making sure the police didn\u2019t arrest and handcuff me for being more Catholic than the Pope, ensuring I was allowed access to the events, the press pools, the photo zones, the armored buses\u2026 All in all, they\u2019ve been so busy playing boss\u2014good bosses, caring and empathetic bosses\u2014that I haven\u2019t been able to ask them my little protest questions.\u00bb<\/em><\/p>\n\n\n\n

There are two short sentences that are worth reading together, because their apparent contradiction encapsulates the entire journey of conversion: \u00abI don't know at what point, caught up in the Roman frenzy, I forgot about the classic \u00bbFuck tha Police!\u00ab and \u00bbACAB.'\" \"I don't know at what point I joined in the cheers the crowd was directing at the police.\". <\/em><\/p>\n\n\n\n

And Ernesto himself answers his own question with a scene that has something of a Roman Pentecost about it, with a Madrid accent: \u00abWell, I do know. After the Holy Mass of Corpus Christi, a million and a half of us faithful were walking through the streets around Cibeles, reeking of the risen Christ, accidentally trampling the flower beds (how beautiful, but so fragile, those white and yellow flowers!), peeing and pooping ourselves, but with the Spirit clamping down on and blocking our sphincters. We were on such a Catholic high that we would have cheered even a chair.\u00bb<\/em><\/p>\n\n\n\n

Not even the euphoria makes him lose his sense of proportion. The chants, repeated ad nauseam, draw his ironic commentary\u2014and his simultaneous defense: \u00abWell, it\u2019s not all going to be \u00abPope Leo \/ we love you so much!\u00bb and \u00abYou can see it, you can feel it, \/ the Pope is here!\u00bb and \u00abThe Year of Gaud\u00ed, \/ the Pope is here!\u00bb and, of course, \u00abThis is \/ the Pope\u2019s youth!\u00bb\u00bb All of this chanted amid pre- or post-ironic tears. No, the only objective and real irony is that of our faith, which drives us to follow the Pope for a week, going to bed and getting up at dawn, sleeping only a few hours a day, only to end up exhausted halfway through the rosary, like another apostle at the foot of his olive tree.\u201d<\/em><\/p>\n\n\n\n

A revealing moment in his account is the section he devotes to the small anti-clerical demonstration he stumbled upon. Ernesto went to see it as if he were visiting a neighborhood from his childhood. What he found was something else entirely: time has passed very differently for some people than for others:<\/p>\n\n\n\n

\u00abOf course, there were already people fed up with this theophany before it had even begun. Two days before that clown touched down, some twenty anticlerical organizations called for people to take to the streets and squares. One street and one square, specifically, in Madrid. That\u2019s where this sinner happened to be, hoping to refresh his memories of his post-adolescent, anti-WYD days. Back then, in 2011, several thousand of us \u00abIndignados\u00bb protested against World Youth Day, which drew two million kids to Madrid, stealing the spotlight and the square from our meticulous, horizontal, and deaf-mute assemblies. Our marches began with us shouting absurd fiscal accusations at pilgrims who didn\u2019t understand the local language\u2014and even if they had, it was absurd to shout, \u00abThat backpack\u2014I paid for it!\u00bb in reference to the symbolic gift they\u2019d received from the government\u2014and ended in the usual cycle of getting ourselves arrested at demonstrations calling for the release of \u00bbthe women detained\u201d at previous demonstrations.\u201d<\/em><\/p>\n\n\n\n

What he found in 2026 in that same place was this: \u00abAbout thirty elderly men and women\u2014the men bald and potbellied beneath Republican soccer jerseys, the women with gray hair dyed green, red, or purple\u2014crossed their fingers as they waited for the microphone to be disconnected from the loudspeaker. Despite the shrill beeping in the background, they were barely noticeable in the enormous plaza in front of the Reina Sof\u00eda Museum, where people were still lining up at the entrance and lingering on the terraces as if there were no tomorrow. By the old woman\u2019s count, each organization had mobilized 1 and 3\/4 protesters, as in the best Western birth rate statistics. \u00abThis is not \/ the Pope\u2019s youth,\u00bb we chanted eristically in 2011. In 2026, there\u2019s no need to chant it. The only audience under 40 that the anticlericals briefly enjoyed were two museum ticket clerks, with nothing better to do during their smoke break.\u00bb<\/em><\/p>\n\n\n\n

Irony isn't cruel: it's the realization of someone who was on that side and acknowledges, without schadenfreude, that the world has changed in ways their former certainties did not foresee.<\/p>\n\n\n\n

His intellectual journey<\/strong><\/h2>\n\n\n\n

His philosophical trajectory can be seen as a constant shift between hard theory, cultural criticism, and lived experimentation, unfolding in three distinct phases. The first, between 2011 and 2015, finds him as a thinker a staunch opponent of relativism<\/strong>: his work Against Postmodernism<\/em> He argued for the need to restore truth and political commitment in the context of the socioeconomic crisis and the 15M movement. He was still part of the left at that time, but he already suspected that something was fundamentally wrong.<\/p>\n\n\n\n

The second period, from 2016 to 2019, is that of its pop twist<\/strong>: the application of classical philosophical tools to the analysis of mass culture, which culminated in Trap: A Millennial Philosophy for the Crisis in Spain<\/em>, a book that managed to capture the generational divides in a way that conventional scholars could not.<\/p>\n\n\n\n

The third one, between 2020 and 2021, led him to the ontology and speculative realism<\/strong>: his Post-Continental Realism<\/em> It is now a seminal work in Spanish that systematizes the contemporary \u00abrealist turn,\u00bb distancing itself from both analytical idealism and continental deconstructionism.<\/p>\n\n\n\n

There is now a fourth chapter that does not yet have a title, but which is, in a way, the most radical of all: that of someone who has come to the faith after having understood it better than most believers. Castro still has a long way to go in his Christian life, and he himself knows it and says so. But it is very promising that a person of his intellectual stature is now part of the Church and is working for the Kingdom of Heaven.<\/p>","protected":false},"excerpt":{"rendered":"

Ernesto Castro C\u00f3rdoba (Madrid, 1990) se ha consolidado como uno de los fil\u00f3sofos, ensayistas y divulgadores m\u00e1s singulares y activos de la escena intelectual contempor\u00e1nea en el \u00e1mbito hispanohablante.  Nacido en un entorno de profundo debate intelectual como hijo del reconocido cr\u00edtico de arte y fil\u00f3sofo Fernando Castro Fl\u00f3rez, se licenci\u00f3 y doctor\u00f3 en Filosof\u00eda […]<\/p>\n","protected":false},"author":1166,"featured_media":62550,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_members_access_role":[],"_members_access_error":""},"categories":[36,41,46],"tags":[1242],"class_list":["post-62524","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-actualidad","category-espana","category-mundo","tag-conversion"],"yoast_head":"\nErnesto Castro: el \u00faltimo gran converso en Espa\u00f1a - Omnes<\/title>\n<meta name=\"description\" content=\"Entre tantas noticias positivas en el catolicismo espa\u00f1ol, ha pasado muy desapercibida la conversi\u00f3n de Ernesto Castro.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.omnesmag.com\/en\/news\/ernesto-castro-spains-latest-high-profile-convert\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ernesto Castro: el \u00faltimo gran converso en Espa\u00f1a - 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