The Father in Adolescence: A Mission Towards Salvation

I. The Necessary Role of the Father: Guide in Autonomy and Faith

When we talk about adolescence, we must recognize that this is the moment when the child begins to seek answers beyond the maternal nest. It is here that the father must fully exercise the role that God has entrusted to him: to be the leader who guides his child not only towards emotional maturity but also towards spiritual fulfillment. This authority should not be seen as oppressive or arbitrary but as a service to the good of the family. A father who exercises his authority with justice and love is a special grace for the home, a living image of God’s rule over His creatures.

II. The Virtues of the Father According to St. Thomas Aquinas

St. Thomas Aquinas, in his Summa Theologica, identifies the cardinal virtues as fundamental to the Christian life, and these same virtues are essential for a father who seeks to guide his family toward God. The most important virtues for the paternal role are:

1. Prudence

2. Justice

3. Fortitude

4. Temperance

These cardinal virtues are indispensable for the father to exercise his authority justly, prudently, and lovingly. Through them, the father becomes a living example of virtue, helping his children to grow in goodness.

III. The Holy Spirit: Source of Wisdom and Strength for the Father

The role of the father in the adolescence of his children cannot be exercised adequately without the help of divine grace. It is here that the Holy Spirit becomes the essential source of wisdom and strength for the father in his mission. Although the father receives the grace of state to fulfill his role, this grace needs to be continuously nurtured through the invocation of the Holy Spirit.

IV. The Father as an Active Guide in the Sacramental Life

The father is also responsible for guiding his children in the sacramental life. In many families, the mother has been the one to plant the first seeds of faith, but it is the father who must consolidate and strengthen this teaching.

V. The Father as Authority: Not Passive, But Active and Just

One of the great evils of our time is the passivity of many fathers in the education of their children. This passivity is a form of abdication of the authority and responsibility that God has given the father as the head of the family.

VI. The Urgency of Returning to the Paternal Role in Today’s Society

Today’s society faces a deep crisis regarding the figure of man. On one hand, machismo has distorted the true meaning of male authority, turning it into an abuse of power. On the other hand, the passivity and disinterest of many men have led to an abdication of their responsibility as spiritual leaders of their families.

Bibliography

• St. Thomas Aquinas. Summa Theologica. Ediciones B.A.C., Madrid. This classic work remains the fundamental reference on the cardinal virtues and the role of the father as head of the family.

• St. John Chrysostom. Homilies on Family. Editorial Ciudad Nueva. St. John Chrysostom offers profound reflections on the role of fathers in the spiritual and moral education of their children.

• St. Augustine of Hippo. Confessions. Ediciones B.A.C., Madrid. This classic work includes reflections on the importance of education in virtue from a Christian perspective.

• St. Pius X. Encyclical Acerbo Nimis, 1905. In this document, St. Pius X emphasizes the importance of fathers as the first catechists of their children and as spiritual guides in the home.

• St. John Bosco. On Education. Librería Salesiana, Turin. St. John Bosco, known for his love for youth, gives clear examples of the balance between discipline and tenderness in the formation of young people.

• The Life of St. Joseph. In various traditional Church documents, St. Joseph is presented as the model of father and husband, demonstrating the virtues of fortitude, justice, and paternal responsibility.

THE NECESSITY OF COMMON SENSE AND PHILOSOPHICAL REALISM IN CATHOLIC THEOLOGY

INTRODUCTION: THE IMPORTANCE OF COMMON SENSE AND PHILOSOPHICAL REALISM IN THE FAITH

Given that relativism and modernism represent a constant threat to the foundations of the Catholic faith, it is crucial to return to the philosophical foundations that have sustained orthodoxy for centuries. In this analysis, we will examine how common sense and philosophical realism, deeply rooted in the Thomistic tradition, are essential for preserving a solid and coherent theology. By drawing on the teachings of St. Thomas Aquinas and the contributions of notable thinkers such as Réginald Garrigou-Lagrange and Étienne Gilson, among others, we will demonstrate the relevance of these concepts in defending and developing the Catholic faith.

1. COMMON SENSE AS THE FOUNDATION OF KNOWLEDGE

1.1 DEFINITION AND EXPLANATION OF COMMON SENSE

“Common sense” is not merely a vulgar intuition but an innate capacity of the human intellect to recognize the fundamental truths and basic principles of reality. St. Thomas Aquinas identifies this sense as a faculty that allows man to know the truth directly and securely (Summa Theologiae, I, q. 79, a. 12).

Aristotle, in his Metaphysics, describes common sense as the foundation of philosophy, as it provides the first principles without which rational thought would be impossible. This same common sense is essential for any philosophical advancement and, ultimately, for theology. As Garrigou-Lagrange notes, “common sense is the first light that illuminates the intellect and directs it toward the truth” (Le sens commun, p. 22).

1.2 RELATIONSHIP BETWEEN COMMON SENSE AND THE PHILOSOPHY OF BEING

Common sense is directly linked to the philosophy of being, as it allows the intellect to recognize the existence and nature of things in their most essential being. According to St. Thomas, human knowledge begins with the perception of being, and it is on this foundation that all philosophy is built (Summa Theologiae, I, q. 5, a. 1).

John Henry Newman, although better known for his theology, also defended the idea of a “common consensus” in religious belief, which is deeply related to this philosophical common sense, emphasizing the importance of man’s natural intuition towards divine truth (Grammar of Assent, c. 2).

2. PHILOSOPHICAL REALISM AS THE BASIS OF THEOLOGICAL THOUGHT

2.1 EXPLANATION OF PHILOSOPHICAL REALISM

Philosophical realism holds that our knowledge corresponds to objective reality. St. Thomas teaches that “truth is found in the conformity of the intellect with reality” (Summa Theologiae, I, q. 16, a. 1). This principle is fundamental to ensuring that our theological assertions are true since theology is based on revealed truth that must be understood in its relationship with reality.

Étienne Gilson argues that “Thomistic realism is the only safeguard against idealism and relativism, which distort our understanding of being and of God” (Le Thomisme, c. 5). This realism is not only essential for philosophy but also for the correct interpretation and formulation of the dogmas of the faith.

2.2 CRITIQUE OF IDEALISM AND RELATIVISM

Garrigou-Lagrange harshly criticizes philosophical currents such as idealism and relativism, which distance the intellect from objective reality and, therefore, from the truth. According to him, “idealism is a denial of the possibility of knowing reality as it is, and its application in theology has led to unprecedented doctrinal confusion” (La philosophie de l’être, p. 113).

3. THE PHILOSOPHY OF BEING AS THE BASIS OF DOGMATIC THEOLOGY

3.1 METAPHYSICS OF BEING AND THEOLOGY

The metaphysics of being, as developed by St. Thomas, is fundamental to theology because it provides the necessary principles for understanding the truths of the faith. According to St. Thomas, “God is being by essence, and all things participate in this being to the extent that they exist” (Summa Theologiae, I, q. 3, a. 4). This understanding is essential for formulating Christian dogmas with precision and fidelity to revealed truth.

Joseph Pieper, in his work The Four Cardinal Virtues, emphasizes that “a realistic understanding of being is indispensable for a truly Christian moral and theological life” (p. 54).

3.2 THE IMPORTANCE OF DOGMATIC DEFINITIONS

Dogmatic definitions are the precise expression of the truths of the faith and must be based on a solid understanding of being and reality. Cornelio Fabro, a contemporary Thomist, stresses that “the current crisis in theology is largely a crisis of philosophy, where the ability to speak about being, and therefore about God, in a coherent manner has been lost” (La Nozione Metafisica di Partecipazione, p. 99).

4. THE ROLE OF COMMON SENSE IN DEFENDING THE FAITH

4.1 COMMON SENSE AS A GUARDIAN OF ORTHODOXY

Philosophical common sense acts as a guardian of orthodoxy, ensuring that theological formulations remain consistent with objective reality. “Common sense is like a compass that guides the theologian in his search for truth, avoiding the dangers of unfounded speculation,” writes Romano Amerio in Iota Unum (p. 45).

John Henry Newman, although better known for his theology, also defended the importance of a natural intuition towards truth in the faith, emphasizing that “philosophical common sense helps us recognize and assent to divine truths, protecting the faith from confusion and error” (Grammar of Assent, c. 2).

4.2 HISTORICAL EXAMPLES OF DEVIATIONS

Throughout history, philosophical deviations that have ignored common sense have led to serious doctrinal errors and heresies. “The departure from the metaphysics of being led to errors such as Arianism and Pelagianism, where the true nature of Christ and grace was lost sight of,” warns Louis Cardinal Billot in De Ecclesia Christi (p. 123).

5. CONCLUSION: THE NEED TO RETURN TO PHILOSOPHICAL REALISM

5.1 SUMMARY OF THE IMPORTANCE OF PHILOSOPHICAL REALISM

Philosophical realism, grounded in common sense and the philosophy of being, is essential to maintaining the integrity of Catholic theology. As Garrigou-Lagrange points out, “theology that is not based on a solid philosophy is destined to fall into error and confusion” (Le sens commun, p. 189).

5.2 CONSEQUENCES OF IGNORING COMMON SENSE

Ignoring common sense and philosophical realism leads to a crisis of faith, where truth is relativized, and theology loses its coherence. “Relativism is the most dangerous enemy of the Catholic faith because it destroys its foundation in objective truth,” asserts Romano Amerio (Iota Unum, p. 89).

5.3 CALL TO ACTION

It is urgent that Catholic philosophers and theologians reclaim philosophical realism and strengthen the relationship between the philosophy of being and dogmatic theology. Only in this way can the Catholic truth be protected and promoted in a world increasingly hostile to the faith. “The restoration of authentic theology begins with the restoration of solid philosophy,” concludes Garrigou-Lagrange in La philosophie de l’être (p. 231).

BIBLIOGRAPHY

• St. Thomas Aquinas, Summa Theologiae.

• Réginald Garrigou-Lagrange, Le sens commun: La philosophie de l’être et les formules dogmatiques.

• Réginald Garrigou-Lagrange, La philosophie de l’être.

• Étienne Gilson, Le Thomisme.

• Joseph Pieper, The Four Cardinal Virtues.

• Cornelio Fabro, La Nozione Metafisica di Partecipazione.

• Romano Amerio, Iota Unum.

• Louis Cardinal Billot, De Ecclesia Christi.

The Nativity of the Blessed Virgin Mary

The Feast of the Nativity of the Blessed Virgin Mary (Our Lady's birthday!) is celebrated on September 8th, nine months after the Feast of the Immaculate Conception. The Blessed Virgin’s parents, St. Ann and Joachim, were an aging couple praying for a child. Mary’s birth was miraculous, as she was conceived without sin (Immaculate Conception), an exclusive grace God bestowed upon her because she was predestined to be the mother of the Incarnate Son of God. The birth of the Virgin Mary ushers in the dawn of the redemption of the human race through Jesus Christ.

 

THEY ARE THE TRUE CHURCH OF JESUS CHRIST

 

THE ETERNAL BATTLE OF THE SOUL

The spiritual combat is the invisible but fundamental battle that every soul is destined to fight on its path to eternity. Saint Bernard of Clairvaux, with his incomparable wisdom, describes this inner conflict as the noblest of all struggles, a war where the true enemy is neither man nor circumstances, but sin, disordered passions, and the snares of the devil. This battle is not fought on the fields of the world but in the human heart, and its ultimate goal is union with God.

With perfect structure and impressive clarity, Saint Bernard guides us through the essential steps to victory in this struggle, inviting us to know our miseries, to arm ourselves with humility, and to rely unceasingly on divine grace, the only truly effective aid in this combat.

1. Self-Knowledge: The First Act of Courage

Saint Bernard teaches that the first battlefield lies within the soul. Before facing external temptations, the Christian must know their own weaknesses. This act of self-knowledge opens the door to true combat, for whoever does not know their own vulnerabilities is defenseless. “The soul that does not know itself exposes itself to the enemy without arms” (Sermon on the Song of Songs), says Saint Bernard, noting that the first act of courage is to confront the painful truths about oneself.

This is the point where the soul begins to understand the gravity of its situation, and with this knowledge, prepares its spiritual weapons. As Saint Thomas Aquinas teaches in his Summa Theologica, the soul must have a clear understanding of the passions that assault it and know its inclinations to evil. Only then can it be ready to resist.

Saint Augustine, in his Confessions, describes his own journey of self-knowledge: “You were within me, but I was outside myself, and I sought You in external things… and it was only when I looked within myself that I found You.” This inward turn is the first step in the fight for holiness.

2. Humility: The Invincible Weapon

In his work De gradibus humilitatis et superbiae, Saint Bernard affirms that “humility is the mother of salvation and the shield against the arrows of pride.” For him, pride is the root of all sins, and only humility can disarm the soul of its dangerous illusions of self-sufficiency. Humility allows the soul to recognize that it cannot fight alone but needs the constant help of divine grace. Saint Francis de Sales reinforces this truth by stating, “Humility is the foundation upon which all other virtues are built. Without humility, there is no true virtue.”

Saint Bernard emphasizes that humility is not a sign of weakness but of wisdom. “The soul that humbles itself recognizes its place before God, and in doing so, opens itself to the fullness of His grace,” he says (Sermon 11 on the Song of Songs). Saint John of the Cross also highlights the importance of this virtue in the spiritual life: “To become everything, seek to become nothing.”

3. Prayer: The Indispensable Link with God

For Saint Bernard, prayer is the most powerful weapon in the spiritual battle. “The soul that prays is never alone on the battlefield; God Himself fights for it” (Sermon 61 on the Song of Songs). It is the way the soul connects with the source of all power: God Himself. Without a life of prayer, the Christian is disarmed and exposed to the enemy’s temptations.

Saint Alphonsus Maria de Liguori, a master of prayer, teaches: “He who prays is saved; he who does not pray is condemned.” This reflects the urgency Saint Bernard also emphasizes: prayer is the breath of the soul, the daily sustenance that allows the soul to stand firm against the attacks of the evil one.

Saint Ignatius of Loyola, in his Spiritual Exercises, teaches that prayer is not only a refuge in times of temptation but also a tool of discernment. “Prayer makes the soul sensitive to the movements of the Holy Spirit and capable of resisting the deceptions of the enemy.” It is through this continuous dialogue with God that the soul gains strength and direction.

4. Combat Against the Passions: The Inner War

Saint Bernard reminds us that the spiritual struggle is fought primarily in the heart, where disordered passions attempt to drag the soul away from God. “The most dangerous enemy is not the one who comes from outside, but the one who dwells in the heart, disguised as legitimate desires” (Sermon 5 on the Song of Songs). Temptations do not only come from external sources; internal passions—pride, greed, lust, envy, anger—are constant enemies that must be overcome with discipline and virtue.

Saint Thomas Aquinas, following Saint Bernard’s line of thought, teaches that passions must be governed by reason, illuminated by grace. Saint Bernard calls us to be “masters of our passions, not slaves to them” (Sermon 46 on the Song of Songs), and this inner struggle is where the true freedom of the soul is fought.

Saint Louis Marie Grignion de Montfort offers a powerful tool in this struggle: devotion to Mary. “The Virgin is most feared by the devil; whoever takes refuge in her will never be defeated.” Her intercession, says Saint Bernard, is “an impenetrable shield” in spiritual battle (Homily on the Nativity of the Virgin).

5. Absolute Dependence on Divine Grace

Saint Bernard is clear: no human effort, no matter how great, can win this battle without the help of divine grace. “Everything we do is weak and useless if it is not accompanied by the grace of God” (Sermon 84 on the Song of Songs). Grace is the essential element that transforms human weakness into strength. Saint Augustine, a great defender of the doctrine of grace, writes: “Without You, I can do nothing; with Your grace, all things are possible.”

Saint John of the Cross, in speaking of the “dark night of the soul,” describes the process by which grace completely purifies the soul, emptying it of all attachment and disordered desire, to fill it completely with God. “In the darkness of humility and total dependence, the soul is illuminated by the light of divine grace,” says Saint John.

6. The Help of Mary and the Saints: Companions in the Battle

Devotion to the Virgin Mary is central to Saint Bernard’s thought. “In dangers, in distress, in doubts, think of Mary, invoke Mary. Let her name never leave your lips, let it never leave your heart” (Homily on the Nativity of the Virgin). Mary is the refuge and defender of the soul in the midst of spiritual storms. Her intercession is a constant aid to those who struggle against sin.

Saint Louis Marie Grignion de Montfort affirms: “Through Mary, the salvation of the world began, and through Mary, it must be completed.” Mary, according to Saint Bernard, is “the shortest and safest path to Christ” (Sermon 2 on the Assumption of Mary).

The saints, as fellow warriors in this battle, also serve as examples and helpers. Ludovico of Granada, in his Guide for Sinners, reminds us: “The saints, who have already triumphed, intercede for us, encouraging us not to abandon the fight.” Saint Bernard emphasizes that the saints “fought with the same weapons we do, and now offer us their intercession and their example” (Sermon 47 on the Song of Songs).

7. Perseverance: The Virtue of the Saints

Spiritual combat is not a one-day battle. It is a constant war that lasts a lifetime. Saint Bernard teaches that perseverance is the greatest sign of fidelity to God. “Only he who perseveres until the end will be crowned” (Sermon 67 on the Song of Songs). Saint Ignatius of Loyola also insists that the final victory does not belong to the strongest, but to the one who perseveres in grace, even in the most difficult moments.

Saint Alphonsus Maria de Liguori assures us that “the true strength of the soul is revealed in its ability to resist, to rise after every fall, and to keep fighting until the end.” This perseverance, fueled by God’s grace, is the key to winning the spiritual combat. Saint Bernard tells us: “The soul that never stops trusting in God will never be defeated” (Sermon 18 on the Song of Songs).

Conclusion: The Path to Victory

The spiritual battle is not merely a matter of the soul’s survival but a burning pursuit of the greatest Love, the highest good, which is God. Every fall and every rising, every prayer whispered in the silence of the night, every act of humility, and every inner struggle are the invisible weapons that forge the soul on its path to eternity. As the saints and doctors have taught, this struggle is nothing less than an echo of Christ’s own Passion, a participation in His victory over sin and death.

Saint Bernard reminds us that this battle, though hidden from the world’s eyes, is the most glorious of all because in it, the soul is transformed, purified, and finally united to God. It is not human strength that wins this war, but total dependence on divine grace. Like the Virgin Mary, whose humility opened the gates of heaven, the soul that fully trusts in God and perseveres to the end will be crowned in glory.

This combat, though arduous and unrelenting, is an invitation to participate in the very life of God. It is not a battle without meaning but the only path to eternal peace. Each victory in this inner war brings us closer to the fullness of our being in God, and though the soul may bear many scars, they are the marks of a battle well fought and a life given in service to the Truth.

Bibliography:

• Saint Bernard of Clairvaux, Sermons on the Song of Songs.

• Saint Thomas Aquinas, Summa Theologica.

• Saint Augustine of Hippo, Confessions, The City of God.

• Saint Ignatius of Loyola, Spiritual Exercises.

• Saint Francis de Sales, Introduction to the Devout Life.

• Saint John of the Cross, The Ascent of Mount Carmel, The Dark Night of the Soul.

• Saint Alphonsus Maria de Liguori, The Practice of the Love of Jesus Christ.

• Saint Louis Marie Grignion de Montfort, True Devotion to the Blessed Virgin.

• Ludovico of Granada, Guide for Sinners.

THE ABANDONMENT OF THE ELDERLY FROM A CATHOLIC PERSPECTIVE

1. Introduction: The Need to Honor the Elderly

The commandment to honor our elders is deeply rooted in the Christian faith, reflecting the intrinsic dignity and value of every person. This mandate is not merely a matter of courtesy, but a moral obligation that arises from respect for those who have walked the path before us. In a world where youth and novelty are often idolized, we must remember that respect for the elderly is a reflection of our fidelity to God and His natural order.

2. The Foundation of the Duty to Honor the Elderly

The obligation to honor the elderly is inscribed in natural law and reinforced by divine revelation. St. Thomas Aquinas, in his Summa Theologica, explains that justice demands that we honor those who have given us life, education, and faith. This duty is an expression of God’s own justice, and denying it is an act of injustice that disorders our relationships and society.

Sacred Scripture provides a solid foundation for this duty. In Leviticus 19:32, we are commanded: “You shall stand up before the gray head and honor the face of an old man, and you shall fear your God.” This mandate links respect for the elderly with the fear of God, underscoring that honoring the aged is a form of reverence toward the Creator Himself. In Exodus 20:12, the commandment “Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you” reminds us that this respect has not only moral implications but also promises of blessing and longevity.

Furthermore, in Proverbs 16:31, we are told that “Gray hair is a crown of glory; it is gained in a righteous life,” emphasizing that old age is a sign of wisdom and virtue that deserves our respect and honor.

3. Examples of Respect and Veneration for the Elderly in Catholic Tradition

a) Biblical Examples

The Blessed Virgin Mary: Mary is the supreme model of filial piety. Her devotion to her parents, St. Joachim and St. Anne, is a testimony to how respect and love for the elderly are not only duties but manifestations of divine love. In Mary, we see how every act of care is an expression of her love for God and her obedience to His will. As St. Alphonsus Liguori says, “Mary, at all times, showed that true love for God is reflected in the love and respect for our parents.”

Tobias and his father Tobit: The story of Tobias, who cares for and honors his blind father with devotion, is a clear example of how filial love and faith go hand in hand. Tobias not only fulfills an assigned task; he does so with a disposition of heart that reflects his deep respect and love for his father. This story illustrates how caring for the elderly is a concrete manifestation of Christian charity. As St. Ambrose teaches, “He who respects his parents earns the favor of God.”

The teaching in Sirach 3:12-14 reinforces this devotion: “My son, help your father in his old age, and do not grieve him as long as he lives; even if he lacks understanding, be indulgent with him; in all your strength do not despise him. For kindness to a father will not be forgotten, and it will be credited to you against your sins.” This passage reminds us of the importance of maintaining respect and devotion toward the elderly, even in difficult moments.

b) Doctrine of the Church Fathers

St. Augustine of Hippo: St. Augustine teaches us that honoring the elderly is honoring Christ in them. This teaching resonates strongly in an era where traditional values are in danger of being forgotten. For St. Augustine, respect for the elderly is not only a matter of justice but an opportunity to show our devotion to God through the care of those who have gone before us. In his Confessions, St. Augustine also recalls how his mother, St. Monica, taught him by example to respect the elderly, showing him the path of filial piety.

St. John Chrysostom: With his characteristic eloquence, St. John Chrysostom exhorts us to see the elderly as a blessing and a treasure of wisdom. He reminds us that every elderly person is a reflection of divine providence and that our treatment of them should be marked by the respect and love that God commands us to practice. St. John emphasizes in his homilies: “Respecting the elderly is reverencing the life that God has sustained and blessed over the years.”

c) Historical Examples in the Church

St. Benedict of Nursia: St. Benedict, in his Rule, establishes that monks must treat the elderly with special reverence, recognizing in them the light that guides the community toward God. For St. Benedict, the elderly are not only respected members; they are the spiritual pillars that sustain monastic life with their experience and wisdom. As St. Benedict notes, “In the experience of the elderly is found the prudent counsel that guides the community toward holiness.”

St. Martin of Tours: St. Martin of Tours, known for his charity, offers us a concrete example of how true Christian devotion manifests itself in the care of the elderly. His life of service to the elderly and the sick is a testimony to the importance of honoring the elderly as an expression of our faith in action. St. Martin teaches us that “love for the elderly is a reflection of Christ’s love for all humanity.”

4. The Current Problem: Lack of Charity and Respect in Modern Society

The root of the grave problem we face in Mexico lies in the lack of charity toward our elders. This deficiency manifests in various forms, from physical abuse and neglect to the daily disdain that many elderly people suffer, where they are treated as disposable, without the respect and dignity they deserve. Society, especially the youth, often fails to recognize the intrinsic value of the elderly, ignoring their wisdom and experience, and depriving them of the recognition and care that is their right.

The mistreatment of the elderly, whether physical, emotional, or economic, is a sign of a deeper crisis: the loss of understanding of our duty toward them. This lack of respect not only affects individuals but disorders the whole society, driving it away from the values that should govern our lives.

Deuteronomy 32:7 urges us to remember and respect the knowledge of previous generations: “Remember the days of old; consider the years of many generations; ask your father, and he will show you; your elders, and they will tell you.” This exhortation reinforces the need to honor the accumulated wisdom of the elderly and recognize that ignoring their experience is a loss for society.

5. The Magnitude of the Problem: Statistics and Current Reality

Statistics are a painful reminder of the seriousness of this crisis. In Mexico, approximately 16% of the elderly have been subjected to some form of abuse. Globally, the situation is equally worrying. The Covid-19 pandemic has exacerbated this problem, leaving the elderly even more vulnerable to mistreatment and neglect.

These figures invite us to reflect not only on the magnitude of the problem but also on our responsibility as Christians to address this crisis with urgency and a true understanding of our moral duty.

6. The Catholic Solution: Restoring the Duty to Honor the Elderly

To address this crisis, we must return to fundamental Christian virtues: charity, justice, and piety. Honoring the elderly is not just a matter of fulfilling a duty but an act that reflects our faith and adherence to God’s commandments.

The fourth commandment calls us to honor our parents and, by extension, all elders. This duty is not limited to avoiding mistreatment but calls us to actively seek the good of the elderly, protecting their dignity and promoting their well-being. True Christian charity is manifested in how we treat the most vulnerable among us, and the elderly hold a special place in this mission.

7. Conclusion: A Moral Imperative Based on History, Reason, and Faith

The issue of mistreatment and abandonment of the elderly in Mexico is an alarming reality that we cannot ignore. From the most severe forms of abuse and loneliness to the daily treatment that devalues and belittles our elders, we face a crisis of respect and dignity. Often, the youth perceive the elderly as disposable, denying them the recognition they deserve as valuable and wise human beings. This disdain, which manifests in daily attitudes, is as harmful as physical abandonment, as it destroys the foundation of our social cohesion.

Honoring the elderly is, above all, a recognition of their essential role as links connecting us to previous generations and as bearers of tradition. The elderly are the custodians of collective memory, transmitting values, knowledge, and practices that have been forged over centuries. This continuity is vital for the identity and cohesion of any community. Respecting the elderly is, therefore, recognizing their irreplaceable contribution to maintaining that cultural and spiritual heritage that shapes our lives and our society.

Respect and honor for the elderly are also a commandment of qualified charity, emphasized by divine law. The fourth commandment, “Honor your father and your mother,” extends to all elders who have been our guides and protectors in life. This is not general charity but one highlighted by the special relationship that exists between generations. This qualified charity recognizes not only the intrinsic dignity of the elderly as creatures of God but also their particular role in the family and social structure, which demands from us an even greater respect and care.

St. Gregory the Great reminds us that “true love for God is demonstrated in the respect and care for those who have been our guides in life.” This love translates into concrete action: honoring the elderly not only as a moral duty but as a manifestation of our faith and obedience to the divine commandments.

Lope de Vega wisely expressed, “The old man is like a book of great value: the yellowed pages are the ones that contain the true wisdom.” In each elder, we find a compendium of experiences and teachings that guide and enrich us. The inner strength they have cultivated over the years reminds us, as Cervantes said, that “Valor resides not in bodily strength but in the strength of the soul.”

In the end, we must remember that “Time ages quickly, but virtue and honor are immortal” (William Shakespeare, Antony and Cleopatra). In the elderly, we find not only that virtue and honor that transcend the passage of years, but we also encounter the guardians of the tradition of faith, which has been handed down to us through generations as a sacred torch. It is in them that the living memory of that faith resides, illuminating our path toward the ultimate end—toward God. To honor them is to recognize in their lives the transmission of this divine heritage, which not only teaches us to live righteously but also guides us toward eternal salvation. By respecting and caring for the elderly, we revere that tradition which is not mere history but the echo of God’s voice calling us through the ages, guiding us with firmness and love toward our final destiny.

Bibliography

1. Holy Bible. Passages: Leviticus 19:32, Exodus 20:12, Proverbs 16:31, Deuteronomy 32:7, Sirach 3:12-14.

2. St. Thomas Aquinas. Summa Theologica. Available online at the Vatican Library website.

3. St. Augustine of Hippo. Confessions. Trans. Luis Vivés, Madrid: BAC, 2008.

4. St. John Chrysostom. Homilies on Matthew. Trans. Pablo Góngora, Madrid: BAC, 2010.

5. St. Alphonsus Liguori. The Glories of Mary. Trans. Francisco Fernández, Madrid: Ediciones Palabra, 2005.

6. Rule of St. Benedict. Trans. José Abad, Madrid: Biblioteca de Autores Cristianos, 1995.

7. Complete Works of Lope de Vega. Volume VII, Madrid: Real Academia Española, 1896.

8. Miguel de Cervantes Saavedra. Don Quixote. Ed. Francisco Rico, Barcelona: Editorial Crítica, 1998.

9. William Shakespeare. Antony and Cleopatra. Trans. Luis Astrana Marín, Madrid: Espasa-Calpe, 1921.

VIRTUES AND SOCIAL ORDER: A CONTRAST BETWEEN THE VISION OF SAINT GREGORY THE GREAT, SAINT THOMAS AQUINAS, AND THE CURRENT REALITY

INTRODUCTION

Man was born to be happy, but true happiness is not found in the fleeting pleasures the world offers. In a context where promises of immediate gratification and the relativization of values are increasingly common, it is crucial to rediscover the kind of happiness that the great saints, like Saint Gregory the Great and Saint Thomas Aquinas, point us to: a profound and lasting happiness achieved through the cultivation of virtues. This reflection especially seeks to guide young people towards understanding that inner peace and true joy are not found in momentary gratifications but in the commitment to goodness and union with God. The difference between worldly happiness and the happiness that arises from practicing virtue is radical: while the former is fleeting and often illusory, the latter is full, stable, and leads us to fulfill our true purpose.

SAINT GREGORY THE GREAT’S VISION: VIRTUES AND SOCIAL ORDER

Saint Gregory the Great, known for his pastoral and theological approach, considers virtues to be the fundamental basis for both individual life and social order. In his work Regula Pastoralis, he emphasizes that leadership must be grounded in prudence, justice, fortitude, and temperance. For Gregory, the cardinal virtues are not mere personal qualities but pillars that sustain the entire society. A leader who practices justice promotes the common good; one who exercises prudence guides the community toward wise decisions; fortitude helps resist adversities, and temperance ensures that desires do not dominate reason.

Moreover, in his Commentary on Job (Moralia in Job), Gregory connects social disorder with sin. Vice, which is the antithesis of virtue, destroys social cohesion and leads to injustice and inequality. Saint Gregory also emphasizes the importance of charity and solidarity, seeing in them the essence of Christian social order. Justice, he says, manifests in caring for the weakest and promoting a society where the dignity of each person is respected.

SAINT THOMAS AQUINAS: HAPPINESS IN THE PRACTICE OF VIRTUE

Saint Thomas Aquinas, in his Summa Theologica, expands on this vision by affirming that happiness, the ultimate end of human beings, is found in the practice of virtue. For Thomas, virtue perfects human nature and directs it toward God. Justice, for example, allows us to live in harmony with others, while prudence guides us in making decisions that lead to true good. Fortitude gives us the strength to face suffering without losing sight of the final goal, and temperance moderates our desires, preventing us from falling into the chaos of vice.

Thomas also introduces the idea of the theological virtues (faith, hope, and charity), which are infused by God and perfect man in his relationship with the divine. The practice of these virtues not only leads to temporal happiness but to eternal beatitude.

CONTRAST WITH THE HEDONISTIC SOCIETY OF TODAY

The contrast between this classical vision of virtues and social order and the reality of modern society is evident. Today, we live in a world where hedonism—the pursuit of pleasure as the ultimate goal—has replaced the ideal of virtue. Vice is not only tolerated but actively promoted. Rampant consumerism, the exaltation of immediate pleasure, and the relativization of morality have led to a society that, instead of seeking the common good, sinks into self-indulgence.

In a hedonistic society, justice is replaced by self-interest, prudence by impulsiveness, fortitude by the avoidance of suffering, and temperance by indulgence. This abandonment of virtues has led to the collapse of social order, reflected in growing inequality, polarization, and the loss of a sense of community.

Saint Gregory the Great and Saint Thomas Aquinas teach us that a society based on virtues is a society that flourishes. True happiness and social order are not achieved through momentary pleasure but through a constant dedication to virtue, which leads us to live in harmony with our nature and with God.

THE NEED TO RECOVER VIRTUES

In the face of a society that fosters vice, the call of Saint Gregory and Saint Thomas to virtue is more urgent than ever. Recovering the practice of virtues is essential not only for personal fulfillment but for the restoration of social order. Virtues are not merely abstract ideals; they are practical guides that direct us toward the common good and enable us to build a society where justice, solidarity, and peace are possible.

CONCLUSION

At first glance, the practice of virtue may seem like a heavy burden, an arduous task that restricts freedom and joy. However, this is a thesis that, though not evident to many, reveals a profound truth: virtue is not a burden, but the key that opens the doors to true happiness. In a world that exalts immediate pleasure and distorts the authentic meaning of life, the youth are called to a heroic challenge: to embrace the practice of virtues as the path to inner peace and lasting joy.

Saint Gregory the Great and Saint Thomas Aquinas teach us that genuine happiness is not found in the fleeting pleasures the world offers but in the cultivation of virtues that perfect our nature and draw us closer to God, the ultimate end of our existence. Virtue orders us internally, frees us from the chains of vice, and equips us to live a full life, in harmony with our Creator and with others.

This call to virtue is, in fact, a call to live life to its fullest, to discover that true joy and lasting peace are found in the commitment to goodness, in self-giving to others, and in union with God. Today, more than ever, we need young people willing to embrace this heroic vocation, young people who dare to live according to virtues, and in doing so, find the happiness that the world cannot offer.

REFERENCES

Gregory the Great. (n.d.). Moralia in Job. Retrieved from https://www.ccel.org/ccel/gregory/job

Gregory the Great. (n.d.). Regula Pastoralis. Retrieved from https://www.newadvent.org/fathers/36011.htm

Thomas Aquinas. (n.d.). Summa Theologica. Retrieved from https://www.newadvent.org/summa/