These are excerpts from Pope Leo XIV's Apostolic Exhortation that struck me as I read it for the first time and desire to meditate on these words over time.
Chapter 1
. . .those who suffer know how great even a small gesture of affection can be, and how much relief it can bring. . . No sign of affection, even the smallest, will ever be forgotten, especially if it is shown to those who are suffering, lonely or in need, as was the Lord at that time. (4)
In fact, there are many forms of poverty: the poverty of those who lack material means of subsistence, the poverty of those who are socially marginalized and lack the means to give voice to their dignity and abilities, moral and spiritual poverty, cultural poverty, the poverty of those who find themselves in a condition of personal or social weakness or fragility, the poverty of those who have no rights, no space, no freedom, (9)
Thus, in a world where the poor are increasingly numerous, we paradoxically see the growth of a wealthy elite, living in a bubble of comfort and luxury, almost in another world compared to ordinary people. This means that a culture still persists — sometimes well disguised — that discards others without even realizing it and tolerates with indifference that millions of people die of hunger or survive in conditions unfit for human beings. A few years ago, the photo of a lifeless child lying on a Mediterranean beach caused an uproar; unfortunately, apart from some momentary outcry, similar events are becoming increasingly irrelevant and seen as marginal news items. (11)
The poor are not there by chance or by blind and cruel fate. Nor, for most of them, is poverty a choice. Yet, there are those who still presume to make this claim, thus revealing their own blindness and cruelty. Of course, among the poor there are also those who do not want to work, perhaps because their ancestors, who worked all their lives, died poor. However, there are so many others — men and women — who nonetheless work from dawn to dusk, perhaps collecting scraps or the like, even though they know that their hard work will only help them to scrape by, but never really improve their lives. Nor can it be said that most of the poor are such because they do not “deserve” otherwise, as maintained by that specious view of meritocracy that sees only the successful as “deserving.” (14)
The fact that some dismiss or ridicule charitable works, as if they were an obsession on the part of a few and not the burning heart of the Church’s mission, convinces me of the need to go back and re-read the Gospel, lest we risk replacing it with the wisdom of this world. The poor cannot be neglected if we are to remain within the great current of the Church’s life that has its source in the Gospel and bears fruit in every time and place. (15)
Precisely in order to share the limitations and fragility of our human nature, he himself became poor and was born in the flesh like us. We came to know him in the smallness of a child laid in a manger and in the extreme humiliation of the cross, where he shared our radical poverty, which is death. . . God has a special place in his heart for those who are discriminated against and oppressed, and he asks us, his Church, to make a decisive and radical choice in favor of the weakest. (16)
By his Incarnation, he “emptied himself, taking the form of a slave, being born in human likeness” ( Phil 2:7), and in that form he brought us salvation. His was a radical poverty, grounded in his mission to reveal fully God’s love for us (cf. Jn 1:18; 1 Jn 4:9). As Saint Paul puts it in his customarily brief but striking manner: “You know well the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich” ( 2 Cor 8:9). (18)
And the Church, if she wants to be Christ’s Church, must be a Church of the Beatitudes, one that makes room for the little ones and walks poor with the poor, a place where the poor have a privileged place (cf. Jas 2:2-4). (21)
I often wonder, even though the teaching of Sacred Scripture is so clear about the poor, why many people continue to think that they can safely disregard the poor. (23)
. . .the intrinsic value of respect for others is expressly stated: anyone in need, even an enemy, always deserves our assistance. (25)
. . .the Apostles laid their hands on seven men chosen from the community. To a certain extent, they integrated them into their own ministry, instituting them for the service — diakonía in Greek — of the poorest (cf. Acts 6:1-5). It is significant that the first disciple to bear witness to his faith in Christ to the point of shedding his blood was Stephen, who belonged to this group. In him, the witness of caring for the poor and of martyrdom are united. (37)
A little less than two centuries later, another deacon, Saint Lawrence, will demonstrate his fidelity to Jesus Christ in a similar way by uniting martyrdom and service to the poor. [23] From Saint Ambrose’s account, we learn that Lawrence, a deacon in Rome during the pontificate of Pope Sixtus II, was forced by the Roman authorities to turn over the treasures of the Church. “The following day he brought the poor with him. Questioned about where the promised treasures might be, he pointed to the poor saying, ‘These are the treasures of the Church’.” [24] While narrating this event, Saint Ambrose asks: “What treasures does Jesus have that are more precious than those in which he loves to show himself?” [25] (38)
Saint John Chrysostom, Archbishop of Constantinople: ". . .give him the honor he has commanded, and let the poor benefit from your riches. God does not need golden vessels, but golden souls. . . What advantage does Christ gain if the sacrificial table is laden with golden vessels, while he himself dies of hunger in the person of the poor? Feed the hungry first, and only afterward adorn the altar with what remains. [31]" (41)
For the Bishop of Milan, almsgiving is justice restored, not a gesture of paternalism. (43)
For Augustine, the poor are not just people to be helped, but the sacramental presence of the Lord. (44)
Augustine puts the following words in the Lord’s mouth: “I received the earth, I will give heaven; I received temporal goods, I will give back eternal goods; I received bread, I will give life… I have been given hospitality, but I will give a home; I was visited when I was sick, but I will give health; I was visited in prison, but I will give freedom. The bread you have given to my poor has been consumed, but the bread I will give will not only refresh you, but will never end.” [36] The Almighty will not be outdone in generosity to those who serve the people most in need: the greater the love for the poor, the greater the reward from God. (45)
During a plague in the city of Carthage, where he was Bishop, Saint Cyprian reminded Christians of the importance of caring for the sick: “This pestilence and plague, which seems so horrible and deadly, searches out the righteousness of each one, and examines the minds of the human race, to see whether the healthy serve the sick; whether relatives love each other with sincerity; whether masters have pity on their sick servants; whether doctors do not abandon the sick who beg for help.” [38] (49)
. . .the poor were not a problem to be solved, but brothers and sisters to be welcomed. (56)
. . .compassion was not an option, but the true path of following Christ. (58)
For the Christian faith, the education of the poor is not a favor but a duty. Children have a right to knowledge as a fundamental requirement for the recognition of human dignity. Teaching them affirms their value, giving them the tools to transform their reality. Christian tradition considers knowledge a gift from God and a community responsibility. Christian education does not only form professionals, but also people open to goodness, beauty and truth. Catholic schools, therefore, when they are faithful to their name, are places of inclusion, integral formation and human development. By combining faith and culture, they sow the seeds of the future, honor the image of God and build a better society. (72)
[Pope Francis] also said: “Every human being is a child of God! He or she bears the image of Christ! We ourselves need to see, and then to enable others to see, that migrants and refugees do not only represent a problem to be solved, but are brothers and sisters to be welcomed, respected and loved. They are an occasion that Providence gives us to help build a more just society, a more perfect democracy, a more united country, a more fraternal world and a more open and evangelical Christian community.” [66] The Church, like a mother, accompanies those who are walking. Where the world sees threats, she sees children; where walls are built, she builds bridges. She knows that her proclamation of the Gospel is credible only when it is translated into gestures of closeness and welcome. And she knows that in every rejected migrant, it is Christ himself who knocks at the door of the community. (75)
Christian holiness often flourishes in the most forgotten and wounded places of humanity. The poorest of the poor — those who lack not only material goods but also a voice and the recognition of their dignity — have a special place in God’s heart. They are the beloved of the Gospel, the heirs to the Kingdom (cf. Lk 6:20). It is in them that Christ continues to suffer and rise again. It is in them that the Church rediscovers her call to show her most authentic self. (76)
Saint Teresa of Calcutta. . . “We are wanting to proclaim the good news to the poor that God loves them, that we love them, that they are somebody to us, that they too have been created by the same loving hand of God, to love and to be loved. Our poor people are great people, are very lovable people, they do not need our pity and sympathy, they need our understanding love. They need our respect; they need that we treat them with dignity.” [67]. . . as Pope John Paul II reminded the pilgrims who came to Rome for her beatification: “Where did Mother Teresa find the strength to place herself completely at the service of others? She found it in prayer and in the silent contemplation of Jesus Christ, his Holy Face, his Sacred Heart. She herself said as much: ‘The fruit of silence is prayer; the fruit of prayer is faith; the fruit of faith is love; the fruit of love is service.’ It was prayer that filled her heart with Christ’s own peace and enabled her to radiate that peace to others.” [68] (77)
Saint John Paul II reminded us that “there is a special presence of Christ in the poor, and this requires the Church to make a preferential option for them.” [70] Therefore, when the Church bends down to care for the poor, she assumes her highest posture. (79)
. . .the dignity of every human person must be respected today, not tomorrow, and the extreme poverty of all those to whom this dignity is denied should constantly weigh upon our consciences. (92)
As it is, “the current model, with its emphasis on success and self-reliance, does not appear to favor an investment in efforts to help the slow, the weak or the less talented to find opportunities in life.” [100] The same questions keep coming back to us. Does this mean that the less gifted are not human beings? Or that the weak do not have the same dignity as ourselves? Are those born with fewer opportunities of lesser value as human beings? Should they limit themselves merely to surviving? The worth of our societies, and our own future, depends on the answers we give to these questions. Either we regain our moral and spiritual dignity or we fall into a cesspool. (95)
No Christian can regard the poor simply as a societal problem; they are part of our “family.” They are “one of us.” Nor can our relationship to the poor be reduced to merely another ecclesial activity or function. In the words of the Aparecida Document, “we are asked to devote time to the poor, to give them loving attention, to listen to them with interest, to stand by them in difficult moments, choosing to spend hours, weeks or years of our lives with them, and striving to transform their situations, starting from them. We cannot forget that this is what Jesus himself proposed in his actions and by his words.” [114] (104)
It is important for us to realize that the story of the Good Samaritan remains timely even today. “If I encounter a person sleeping outdoors on a cold night, I can view him or her as an annoyance, an idler, an obstacle in my path, a troubling sight, a problem for politicians to sort out, or even a piece of refuse cluttering a public space. Or I can respond with faith and charity, and see in this person a human being with a dignity identical to my own, a creature infinitely loved by the Father, an image of God, a brother or sister redeemed by Jesus Christ. That is what it is to be a Christian! Can holiness somehow be understood apart from this lively recognition of the dignity of each human being?” [116] What did the Good Samaritan do? (106)
Pope Saint Gregory the Great. . . courageously denounced contemporary forms of prejudice against the poor, including the belief that they were responsible for their plight: “Whenever you see the poor doing something reprehensible, do not despise or discredit them, for the fire of poverty is perhaps purifying their sinful actions, however slight they be.” [119] Not infrequently, our prosperity can make us blind to the needs of others, and even make us think that our happiness and fulfillment depend on ourselves alone, apart from others. In such cases, the poor can act as silent teachers for us, making us conscious of our presumption and instilling within us a rightful spirit of humility. (108)
The poor, too, remind us how baseless is the attitude of aggressive arrogance with which we frequently confront life’s difficulties. They remind us how uncertain and empty our seemingly safe and secure lives may be. Here again, Saint Gregory the Great has much to tell us: “Let no one consider himself secure, saying, ‘I do not steal from others, but simply enjoy what is rightfully mine.’ The rich man was not punished because he took what belonged to others, but because, while possessing such great riches, he had become impoverished within. This was indeed the reason for his condemnation to hell: in his prosperity, he preserved no sense of justice; the wealth he had received made him proud and caused him to lose all sense of compassion.” [120] (109)
Yet we must never forget that religion, especially the Christian religion, cannot be limited to the private sphere, as if believers had no business making their voice heard with regard to problems affecting civil society and issues of concern to its members. [125] (112)
In reality, “the worst discrimination which the poor suffer is the lack of spiritual care… Our preferential option for the poor must mainly translate into a privileged and preferential religious care.” [127] Yet, this spiritual attentiveness to the poor is called into question, even among Christians, by certain prejudices arising from the fact that we find it easier to turn a blind eye to the poor. (114)
Almsgiving at least offers us a chance to halt before the poor, to look into their eyes, to touch them and to share something of ourselves with them. In any event, almsgiving, however modest, brings a touch of pietas into a society otherwise marked by the frenetic pursuit of personal gain. In the words of the Book of Proverbs: “Those who are generous are blessed, for they share their bread with the poor” (22:9). (116)
Saint John Chrysostom is known for saying: “Almsgiving is the wing of prayer. If you do not provide your prayer with wings, it will hardly fly.” [129] In the same vein, Saint Gregory of Nazianzus concluded one of his celebrated orations with these words: “If you think that I have something to say, servants of Christ, his brethren and co-heirs, let us visit Christ whenever we may; let us care for him, feed him, clothe him, welcome him, honor him, not only at a meal, as some have done, or by anointing him, as Mary did, or only by lending him a tomb, like Joseph of Arimathea, or by arranging for his burial, like Nicodemus, who loved Christ half-heartedly, or by giving him gold, frankincense and myrrh, like the Magi before all these others. The Lord of all asks for mercy, not sacrifice... Let us then show him mercy in the persons of the poor and those who today are lying on the ground, so that when we come to leave this world they may receive us into everlasting dwelling places.” [130] (118)
Whatever form it may take, almsgiving will touch and soften our hardened hearts. It will not solve the problem of world poverty, yet it must still be carried out, with intelligence, diligence and social responsibility. For our part, we need to give alms as a way of reaching out and touching the suffering flesh of the poor. (119)
Christian love breaks down every barrier, brings close those who were distant, unites strangers, and reconciles enemies. It spans chasms that are humanly impossible to bridge, and it penetrates to the most hidden crevices of society. By its very nature, Christian love is prophetic: it works miracles and knows no limits. It makes what was apparently impossible happen. Love is above all a way of looking at life and a way of living it. A Church that sets no limits to love, that knows no enemies to fight but only men and women to love, is the Church that the world needs today. (120)
