[15] In the Francoist Spain he made his name as a Catholic philosopher and writer; he denounced secularization of the new consumer society and remained highly skeptical about religious change triggered by Vaticanum II.

[17] Gambra Ciudad was married to María del Carmen Gutiérrez Sánchez (1921–1984), translator, scholar[18] and as Miguel Arazuri the author of numerous novels, popular especially in the 1950s and the 1960s.

[25] Olalla Gambra Mariné is a scholar of history of art; she specializes in Christian iconography[26] an was related to Universidad San Pablo-CEU de Madrid.

Written under the guidance of Leopoldo Eulogio Palacios, it was dedicated to philosophical theory of a renowned Spanish theologian, the one which Gambra knew personally as a friend to his father.

It is not sure whether at any time he assumed directorship of the unit, though he became regular member of numerous academic bodies which inspected applications to Cuerpo de Funcionarios Docentes.

It was so largely because during his formative university years Gambra was highly influenced by Palacios, the Thomist logician who at the time served as head of Department of Logic at Complutense and who turned his academic master.

[50] Gambra's interest in mathematical logic is related to works of Aristotle,[51] Walter Burley,[52] Gottlob Frege,[53] David Hilbert[54] and Pierre Thibaud.

Initially Gambra inspected the issue as discussed by Santiago María Ramírez; later on his inquiry targeted Juan de Santo Tomás,[58] Jacques Maritain[59] and Aristotle.

[60] The theory of substance and accident earned Gambra's works written between 1993 and 2017; apart from the usual Aristotelian opus they were dedicated to Boethius[61] and numerous medieval thinkers,[62] in particular Petrus Hispanus.

[64] Aristotle's thought has been analysed in detail in terms of his understanding of a metaphor,[65] denotation,[66] dialectics,[67] predicates[68] and other concepts;[69] however, Gambra also offered a general analysis of the Stagirite's logic.

Initially this mindset was calibrated along religious rather than political lines, especially that in the aftermath of the Second Vatican Council Gambra Ciudad adopted an increasingly skeptical position towards the changes advanced by papacy.

(1978),[77] and then published a compilation of his works combined with extensive and highly sympathetic commentary and introduction: Monseñor Lefebvre: vida y pensamiento de un obispo católico (1980).

[78] Throughout later decades in numerous minor works he formulated his vision of Catholicism in modern world, not infrequently skeptical about the teaching of John Paul II.

Together with his daughter, they formed part of a lay Catholic list named Tercio Católico de Acción Política; the bid ended in failure.

[87] Societies trapped into this false alternative grow desperate seeking solutions to malaise haunting modern communities – like "depravity of global capitalism", "culture of death", "increasingly proud crime" – but find recipes which are only partial and usually aggravate the crisis.

[93] He engrossed in buildup of a Traditionalist youth club in Madrid, which in the early post-Francoist period materialized as Círculo Cultural Antonio Molle Lazo.

In 2012 he launched a frontal onslaught against CTC; Gambra denied its Traditionalist credentials, dubbed it "neocarlismo parroquial" and diagnosed that its leaders were more than happy to dilute non-negotiable principles in search of alliances.

[106] He lambasted also the carlohuguista pretender Carlos Javier as a ridicule figure interested mostly in getting front-page coverage of gossip magazines;[107] the progressist Partido Carlista was dubbed “false" and having nothing to do with genuine Carlism.

[108] Gambra's vision of the party strategy was this of a long-term endurance based on doctrinal consistency, discipline, cultural work, no-compromise stand and proud boasting of the Traditionalist identity.

[115] The party activity is focused on cultural agenda: official and semi-official websites or profiles in social media, public ceremonies held locally, formative classes or courses.

[118] Occasionally he sends out letters to public media, e.g. protesting left-wing anti-religious violence at Complutense in 2011,[119] clarifying Carlist position versus Catalanist separatism in 2017,[120] or voicing about removal of Franco's remnants from Valle de los Caídos in 2019.