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THEOLOGY 4:

LIVING THE CHRISTIAN VISION IN THE CONTEMPORARY WORLD

Unit 3 Lesson 2
Harmony with All Creation: JUSTICE FOR THE POOR
POINTS FOR REFLECTION

1. What do you think are the impact of nature-abuse to the community?


2. What are the effects of human activities / “development” to nature? To the human
community?
3. Who are the most vulnerable sectors to such (development) activity? Why?
4. What governmental projects and practices are currently employed in response to the
alleviation and eventual eradication of poverty in the country?

JUSTICE FOR
THE POOR -
INTRODUCTION

Our quest for Pope Francis "a true ecological


harmony with (Laudato Si’): approach always
God and with all there is an becomes a social
creation in "inseparable approach."
response to God's bond" that links
call to concern for
stewardship does nature, justice for
not end in our the poor,
concern for commitment to
nature alone but society, and
flows into our interior peace.
concern for one
another,
especially the
needy.

We are the guardians of creation. - Pope Francis

In an extended way, we are brothers and sisters not only with our blood siblings but with all
human beings for we all have the same heavenly Father.

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The truth is that we are stewards of one another as brothers and sisters, and together we
are stewards of the earth.

This stewardship of one another takes the form of a special concern to attain justice for the
poor, neglected and marginalized.

The State of Poverty in the Philippines

Watch “Poverty in the Philippines” on YouTube. Click this link: https://www.youtube.com/


watch?v=XldM4DtlA-Y

The Catholic Bishops’ Conference of the Philippines or CBCP has issued pastoral
documents in response to the issue:

1. “To Bring Glad Tidings to the Poor” (2014).

This is a document that arose from Pope Francis’ Apostolic Exhortation “Evangelii
Gaudium” or The Joy of the Gospel (2013). It raises a number of points that are worth
deepening, e.g.:

1.1 that sharing, for a Christian, is not just a matter of choice but of conscience;
1.2 that poverty in the Philippines, although it has been decreasing on the national level,
continues at "scandalous" levels in certain areas such as the ARMM (Autonomous Region
of Muslim Mindanao) where almost half of the population live below the poverty line;
1.3 that the problem of poverty is not to be blamed only on the government or in societal
structures but we must accept our own responsibility for it.

2. “Poverty that Dehumanizes, Poverty that Sanctifies” (2014).

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This document served as the CBCP's Lenten Message for that year. It attempts to
distinguish between different forms of poverty that is experienced on the (1) material, (2)
moral and (3) spiritual levels. It also offers a "framework" for discerning which ones are
destructive and which ones are helpful for our spiritual life.

3. “The Dignity of the Rural Poor: A Gospel Concern” (2007)

This document was written at the end of the Year for Social Concerns (2007). The bishops
focused on the rural poor whom they call "the greatest victim of our unjust economic order"
and called the transgression of their dignity as "a negation of Christian love."

Firstly, the document dispelled the common impression that poverty in the Philippines is
concentrated in urban areas.

Secondly, it decried the poor implementation of agrarian reform programs, even


accompanied in certain cases with the extra-judicial killing of farmers.

Thirdly, it called to task the government, those who have "official responsibility," while
inviting everyone to examine their conscience with regard to their own personal
contribution to the problem.

4. “I Was Homeless and You Took Me In” (1997)

The document tackles the issue of adequate housing, which John Paul II defined as a full
human right in his Lenten Message for the same year.

The bishops praised the message of the Pope as being especially timely for the
Philippines, which was then encountering issues of mass demolitions of informal settlers
for various reasons, not always just.

"Most are done in the name of development, which however often turns out to be
soulless." In line with this, the bishops have called for the humane implementation of
evictions with "adequate provision for suitable relocation."
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5. “On the Plight of the Poor” (1991)

First, it tackled the issue of the relation between poverty and sin, stating that: The suffering
has been aggravated by the insinuations of some that these calamities are punishments
from God for personal and social sins…

Second, it highlighted the need to provide sustained and long-term assistance leading to
rehabilitation and recovery beyond merely giving immediate relief to the victims… "Our
mission demands that we lift our people out of their dehumanizing poverty. We must make
it possible for the poor to live in dignity, and in honor, as the children of God. To become
the Church of the Poor is our vision.“

Needs and Resources Analysis

There is a need to highlight not only the problems and challenges but also the
opportunities and means at hand.

This is meant to dignify and empower stakeholders so they will not remain dependent on
external help for their needs but be able to identify and tap their own available resources in
order to help themselves.

As such, this approach in community development is highly participatory and embodies the
principle of subsidiarity. In this way, it is very compatible with the principles of Catholic
Social Teaching.

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God's Beloved Poor
A. Old Testament Witness

Israel's experience of oppression in Egypt and how God delivered His people from slavery
and injustice through his servant, Moses.

Writings of the prophets who denounced the injustices committed against the poor by
God's people and their leaders in the various stages of their history.

Indeed, Israel's fundamental experience of election and liberation by God despite their
sinfulness and unworthiness is a thread that runs through the Hebrew Bible and continues
to the New Testament.

B. New Testament Witness

Christ proclaims and actualizes the "Good News to the Poor," that he was sent to proclaim,
and to bring "liberty to the oppressed, recovery of sight to the blind and freedom to
captives" as the prophets had foretold (cf. Lk 4:18).

The Mystery of the Cross and the Redemption is the place where the maximum of injustice
is ultimately defeated by the transforming faith and love of the Savior.

C. The Church Witness

Documents from different periods in the history of the Church to see how the Church has
understood and lived out this mission from the time of Jesus to our present time.

Some of these texts will include excerpts from the writings of the saints, quotations from
Church Councils and papal encyclicals, passages from the documents of the Second
Vatican Council, all the way to the teaching of our present Pope, especially Evangelii
Gaudium.

Preferential Option for the Poor - CHALLENGES

PCP II's Vision of a "Church of the Poor" (nos. 122-136)

According to PCP-II, we come to true communion, to being a community of Christ’s


disciples, bybecoming a Church of the Poor. Unless we become a Church of the Poor,
communion, the innermost reality of the Church according to Vatican II will not be achieved
by us Filipinos in the way the Lord desires.

“FOLLOWING THE WAY OF OUR LORD, WE OPT TO BE A CHURCH OF THE POOR,


WHICH DEMANDS EVANGELICAL POVERTY OF US ALL AND HARNESSES THE
TRANSFORMATIVE POWER OF THE POOR AMONG US TOWARDS THE JUSTICE
AND LOVE OF GOD IN THE WORLD.

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The Church of the Poor as a thrust asks from us a) to embrace evangelical poverty and b)
tbe empowerment of the poor for the transformation of society. Our priority must be
programs for the conscientization, evangelization and organization of the marginalized
poor: First into small communities of faith and discernment; second, into sectoral groups to
attend to specific needs in cultural, political, economic and religious institutions.
 
This is empowerment of the laity especially the poor for active participation and leadership
in the Church’s life and mission.

They become partners in dialog with the upper classes thus transforming the unjust
structures of society thru active non-violence. Community organizing of People’s
Organization find their place here. Their mobilization and other activities are to be rooted in
prayerful discernment and permeated with the spirit of love and reconciliation.
 
The need for the Church for the poor is greater than the need of the poor for the Church.

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