The text begins with a personal recollection of childhood in the countryside and the progressive religious disaffection in society during the 1970s, marked by urbanization and secularization. A family anecdote about the absence of blessing requests is recalled, contrasting with the current "incredulity" at the "endless queues" to obtain one, comparing the scene to the Middle Ages.
The "suffocating atmosphere" created by the "religious and secular agitation and propaganda apparatus" to normalize Robert Francis as "the envoy" is criticized, suggesting that many "bought into it" due to the media's creation of a favorable climate. The need for people to "cling to a burning ember" in a context of "fears and uncertainties" generated by "inhumane ultracapitalism" is mentioned.
The author narrates the disbelief surrounding the plane's malfunction, interpreted by some as "divine punishment" or a "devil's curse," and the official explanation of "gentle tailwind." It recounts how newsrooms discussed using terms like "his holiness" or "God's envoy" to activate a "religious mental framework," searching his curriculum vitae for anything "susceptible to supernatural interpretation."
Finally, the "miracle" is described as the expression of "progressive people" who praise Robert Francis for speaking of "solidarity and justice," while deliberately concealing "attacks on women's rights" and the omission of "sanctions for pederasts." The "separation of powers" and the "irrationality" of those seeking the "papal blessing" are criticized.
The "Catholic crusade" is denounced with a massive mobilization of state and ecclesiastical resources, including "two million euros as a tip to the diocese," and the suspension of public activities. It concludes that, unlike before, "two million euros are now given to God's delegate" to "distribute blows," and that the "crusade has recovered its discredit."
