![]() Help, free and ungrudging, should be forthcoming to all honest persons in need, without driving them to such straits. It is nearly as bad to receive and keep these things in pledge or pawn. This would apply to needful clothing, to a bed, to cooking utensils, to the tools by which he earns his bread. It is the excess of cruelty to press law against a man to the extent of depriving him of the necessaries of life. ![]() His raiment, which if taken in pledge is to be restored by nightfall (vers. THAT THE NECESSARIES OF LIFE ARE NOT TO BE TAKEN FROM HIM. The poor man has, however, his Friend and Judge in God, whose Law here steps in for his protection. The helplessness and dependence of the poor expose them to much harsh treatment. It only lets us know that in our lives as Christians, we are called to give up some of our God-given breath to care for the poor.No man shall take the nether or the upper millstone to pledge: for he takes a man's life to pledge. At the end of the day, the preferential option for the poor does not tell us how we are to achieve it. It is part of debates regarding welfare, food stamps, private charity, political advocacy, and more. ![]() In our contemporary political landscape, the option for the poor gets bandied about by people on all sides of the political spectrum. Pope Benedict XVI, who was rather famously antagonistic to liberation theology, embraced the option for the poor as a true Catholic obligation, and extended the understanding of the poor to include all those who are marginalized in society: widows, children, people with disabilities, and victims of oppression, among others. In that encyclical, which celebrated the 100-year anniversary of Pope Leo XIII’s encyclical Rerum Novarum (On Capital and Labor), John Paul II expanded the use of the “option for the poor” to include spiritual as well as material poverty. In 1991, Pope John Paul II used the term, and elaborated on the concept in his encyclical Centesimus Annus. The option for the poor didn’t remain in the liberation theology camp, however. The liberation theology movement fully embraced the concept, particularly when they closely associated the poor and vulnerable with Jesus himself, citing Matthew 25, “Whatever you did for the least of these, you did for me.” In its early usage, particularly, the option for the poor referred especially to a trend throughout biblical texts, where there is a demonstrable preference given to powerless individuals who live on the margins of society. The term was later picked up by the Catholic bishops of Latin America. The phrase “preferential option for the poor” was first used in 1968 by the superior general of the Jesuits, Father Pedro Arrupe, in a letter to his order. The option for the poor is simply the idea that, as reflected in canon law, “The Christian faithful are also obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor.” It indicates an obligation, on the part of those who would call themselves Christian, first and foremost to care for the poor and vulnerable. One of the major developments in Catholic social teaching in the 20th century has been the preferential option for the poor. But you can give 30 minutes of your God-given breath to pray for the poor.” He had on his game face that day, and at the end of his homily he leaned in close to the microphone and said in a terrifyingly stern whisper, “I know you are all busy. One Sunday at Mass, he preached a homily about prayer, particularly about praying for the poor. He’s a former Marine, and though he is wonderfully kind, he can also turn on his military face and voice to let you know when he means business. I have a friend who is a permanent deacon.
0 Comments
Leave a Reply. |