(Chris in tins in he practorum (ar 1516), Ci torte by he aay (Max. 27.25), Cis a criminal among criminals (Lake 2399, Christ the sie of pricy fanatics and polical opportuni (Mat 271-23, ‘Chris the nana eader Jon 14-13). “This human Cait covespons othe Chrtan haan of ou tins, ‘hich ener us about the hidden zoss of dehumanization, propose at fheraatve mode of socety whee human uw rahe tan Pott ‘cumulation (marion) te motatng fore, ad spl ut 2 proves of sere aot diferent Irom the csi metho ideifiction of the nen oie of sate and supe forthe Kinstom wth confides ad ope in vine wae. The Ch who emerges trom thi Homann not ‘meray Good Fay Chi, who woud Insite only to polo! ‘esas in soil guesins, wih no room for hime exper, land person-to-person itinac}~all Ingredient of genuine hun prowth Rath, tsa faure of Chest bightand ia the ht ofthe reuretion, © {Crs wh eas dst 1 Hf, a Chit who heal 4 Chit who feeds the luge, a Chis who removes soil sigma depos) ad emesis ‘uta vo Scien short, Crit the eter of al thins, who ses in but straaes in hope, Christ exalted even on the eos, "Would thatthe cecogins who article his devotion othe bum of ‘tri and patcpaten hs pascal mystery nthe ltargyof ie eer wi “smpathy bythe oil ches, which pid resp tome devotions of the mm 2 ‘To Be Poor as Jesus Was Poor? “The Feumnicl Aositon of Third Worl Thelogans (EATWOT) bas made ep apes the nivel chur 0 foc ateton om the ‘lah of te poo as th oleo eferensin ts thal, and o make the poor tthe point of deartre sd the pot of aia of issu nasmuch {8 God's eansern forthe poo the ellen the Bible asa whole The EATWOT ths on sptuahty canbe eonracted ita threo orl ‘Christan a poson who has made an reves opon flow ets his ‘non nessa cones with th option to e poo: bu the “option be poor” becomes tre "allowing of Jesus ol tothe exe that is as an lepton Jor the poor Crisian diiplsip or "spirals" therefore, 1s @ ndence oa ese tre opins "Te ilo foe of thr argument derived fom biblical axioms: tne aconlale antagonism teteen God and wealth, and the revocable covenant betweot Goad hep, sus ha eng tis covemant. These {vo pines ply ha, ness, God andthe poor ave fem an liane Susi thar come eno: rnmon This wit ties he onlasion ‘a, for both Jesus and ns olloners, pray snot merely astral obe oot but qual ustragte forthe poor. SPIRITUALITY ASA STRUGGLE TO BEPOOR ‘Theireconssbleatinony brwsen God an money (Mat 62), oF ore rss betwen Abbr an Mameana(to uso emetonally Toad and, 10 that exten, stranalstaleAranate word that he opis place exlesvely ‘me ip of Ss, teal eof he spel mage a expetded in {he Sermon on the Meunt. Growing inimacy with te one abd constant ‘epudaton a the ober character the whole sion of ests onearth, Hels ‘ur covenant vith God. Whower has a act wth masnnon s xcleded from Faowship wi hs Fahey “for no onecanssretvo master” The eh YOUN. ‘man wasteto become poor before becoming his ipl (Mat 12). "The kingdom Jie preached—that ix, the salvation he offered—i no ‘meat forthe ch (Luke 620, 28)—or atleast ston fit or them anes ‘God miraculous intervention helps ham renounce ter posession and enter thekingom (Mats 1223-29, thiswae es conn, sures at 1s16 rowrpant isin he resorted to pyc violense at the mere sight of money poling the religion ois ty Gabin213-1792 'Chrisian asc itera, both etrorrnundation of god an interior resignation to God are no-mally conveyed by te word =povers” Su ‘gnats of Loyoa sens to hae etme ne whole ikuaity of Jesus in that singe word ir veabuiary the surendr of oa well the poor andthe Sutender of onc wil o God appear “acl ports” abd spi tal poverty." respectnly (Berets, 98, 146, 14) If taken nthe asic Sense ofa spiritual struggle, aber tah lathe Helens sense of ste itu "poverty isby fr the mest comprehensive temo dese the ehoe (ofthe Jesus even” I ecpture or Chris ats ops and pater of bev al of which opether make ap the hua exe fhe olempive mison on cart, Toes his kom him to pace {sist follow hi. Poverty, however not merely material eeton of welt, became mazmon is more than jas money Its le fore operating win ea “tv insti ving eto be the ve oo whom lesen the Parable ofthe harvester who waned fo wear dowa his wan ins ad bd larger ones (Lake 12:13-2, Or aan, ammon what do with mony and ‘wha does tome; what oth proms and rings whe ome es with ‘seer andsaces, power ad preige—eusions thal make me seat ‘ied Itmakes esos o posse a pei et oredr. iy chen cperene an esse atisacion in beng fread sug aftr a 4 vie and guru, or beng chosen to exert prea incase over others—of ours, forthe ory of Goda the salvation of ol, Twas reil this melo lender that econ cr nS? faith ithe Pater, espely wen he became contows of God’ power ‘siraig fom dep wih when stove began he words irate wih ori ad te tumuleous coves Nock om, Wat he nt the eather of Taal, the leader ofthe people, che prophet of Go, and, wo ‘now. teloagavaied Mews? urherore, the image ofthe csrsmatieader ad bee diorted beyond ‘eengition by many preeners who, according to Favs Jose, camed ‘hat God would vindicate that messanie ection Wy working pois in he Dresene ofthe ener ar Go did wh None spoeto the paras Tete ‘ea alo cutet of popular extasiasm that ready welcome ti ai Toni in of "prophet ir. "Noe therefore, hat whe temp by the Parse and the Sass to produce sign fom sboe to prove ha divin lion, Jesus spereed te Sugeeston, clin Ie tempter "an evil ad adlerus generation” tad ‘nsuatig, by an aluson vo Jona, that is authority mould evinced ‘onl head ben through bared ere hs cers (Mat, 161- ‘By shatine, ess had passed trough what ical the “Caen ci is ponulsity wari aa is lovliness deepening, eid oni teint “he as fallen is mison ashe had previously nerd Kad ad ItcPoer bane ccs overcome the oppeste temptation to withdraw into himself by ‘ray ofoveeaction Tie bas now abandoned all hope of sting immedi race it ito, Unlishetimel esas vcimor the prvaling manmenic ord, threo ‘vas for Gods ae order to dav. And so he begs to speak ofthe rss ‘open ao ony ais persona destiny but ashe only ath open those who ‘aveco walk wiht the kingdom, The new inswanty wi ot be achieved ‘byponerand reign, buy weakness, ure al Mumiason. Thelma of the poplar lear of tcl ls place co hat of the sfering servant of Ye. “Wha & thought of hgh by humans seathsomein he sit of God," he rings the Phares, “who loved money” and "ugh a a” foc wat he taht about God and mammon Lake 1613-15) "This new vison note tobe ellirmed and ths option bad tobe renewed several ies ding his fe (aL 2020-25; Mark 831-38 Lake 81-54 Son 615 18:36) and partly during he hs decksv oars of hs earthly sion (Mark 1432 Mat 289-53) when he ors i wl: “Abbe, is Father Forhestrove oer eno ve he selene of eno ence the queson: Could on real fathom the quality andthe intensity of su alegance othe Fath exp by monorng hs ecuren cons mAh ‘namnon tht os, his many tamptatons” that Be him Was ot ‘Shamed fo spe about (hike 22.297 Fi poverty was deed peal from in grae and widam shou a procs of unending dierent of Gods wil inthe face ofthese many temptations, wich sone theologians ‘would no sae to cll eres of lf enti eer provoked by ew “sands rom he Father and changing tac of amine, overt then, was Je chaaristc posture ovard od and meme, hich, however his oss associates could not compecen even ae the ‘esurton unl hey reeved the Spi (Acts 16-8, Por only dine Inative soul makethem "know te Son” (Mat 1127) Once is Spi was sventothen—that i, when the) acquired aconesturally wi bespof he Maser they were nol slow to recogsize the cons that shaped Jes? Spluals By meas ofa ever tear devi, te evangelits pee this ‘Melon stage agaist anon i the form ofa threat drama with he ‘descr the sage and hs menanic nese athe Jordan themes ‘sontextua background (Mat 1-11 and parle). Tals pope on “Jesus Tepe emplation inthe ser was meant nt ony to recll, by contra, the Tetptatons tht overpowered test mes ope inthe det whan Ton confidence in Yahweh snd peered to make go of ol, but do 10 ‘dust the new mentancpoopl—thesascentcurch—in the mas ofthe Maser ast oo was a beating meet he very sae enptaons ht is founder once acl. What sang hen, i the church to is comiually eb the Spit nto tuedset ote emp? Povey ateralisaspirtaaiy of trugae. Thee overs dent of eres, longs mare is power reckon with, But18 Ppa ton cochiewempition brigs Wh ase ote anda new nay "to be poor as ‘When, for sans, ey sry try, he hich changed fom a ‘poweras poole toa nent fr in imps! Rome, he eed of Christians othe Sen nech of th re tof Chri hana ‘supa and tre ito aes of ety that men ike has and Bendis pry ted by ering the dort epee om he ep yo the crc tf eter htt to an be jut oF Chetan port Simla wen Vester mda soiey wa rng het by isc erent conan an rowing urbane, the Wakes lied a cnr ocean he car though ts jae gus Tor the ingest es" euideceestel srry ge ht eed eth Petal impen n he Henan mavens In th mendan he cuch toh fol and forse n poral ase fr Chan Poser. ‘Wien teats Layla stepped in the eit world al had slventy epointd + reor commision, 153. Tarde, contary fo Sxpecation, showed no recepatin ith chit, here ce apc In ‘auc which wee a mn pone ot he dcr. To mae ‘Scoring toe aznosis wastes eth inhe church opts Simona the exe of an "esata ale acount fry he pecraen of pride of melange The naan vee ete not wit alsin to hse robles Wh inate eee the ch yy not "eter a mach le Sense ah eto the Couns of en), bod “eva fom teow Ie summed thera tn Fle the chreh anchor har Jo’ Ovmsptuaiyatetin Sorta poverty oo aon atrial pve Unfortunatly he holy head eh él him ve hat poverty oth atria an pita) smn ote th ase py of lichstans anda an"evanghcl coil ihe colby, whic {Eventothe ew ond ht renin ae of odode pal of “tryin a opal pv” wth ces of at osha intended: None, pnts mod ve wenn com ‘heed with To Vn Aten famous inertemon athe Suede 1351 ‘Why does he church demand dha priests renounce founding fy nd uot demand esta they renounce honors an ies, even cs Usa ones, aswel athe part of molly poo? Thre iy afr al © Seale of vues ihe spe tobe reseed” nthe Gospels, Godscompetitors ot sex or maragebut mann, Hence itispovery nt primacy onc tha usrences one nd von {God Both elacy and sex sano th atiy al ramen nd thus degenerate ato objcs of am dlaous cll, Bd an be wate by Evenin dian cause whee the rnuniton of manager asupeeme ion tani celts cot cekoned person of Gite tals pesos fnew Gandhi, on the ote handy fou tins © fhe, vay virally ‘Canoe by ie nd mane fo Navin renounce al ei goods nd ‘ontfors for God ands people The muses werelerateand couldnot have ‘aus adison thay fe tha fourth id be ang ir wfe vowed eal otinence. ut even the few who rad had so dita ix bloving i. ‘What rendre bin rile mee is other vile forrs of renncaion— is "teri poverty" Fr enasty car never be sas out ts rity wich t an never poe una cro ert with poverty. Calla mines ovr comfortblebactloriood or conven spnstood! Was his ot {so St Ambrose rouse aan vest viins™ Turan never oafsed mammon wth te shadow. He ought 0 fle wars agaist an inagiary ene of Gd ich a “mater” or "the wo” “a age” or "the woman} i th erate before othe Jaserissafer Fi lise ater ere reputed to have ben a pure as angels anda rou as evs). At the mos sexs moment in his Spina Exerc, gnats enftonts the woul fallower of Chit with wo exon anaes (or'stadanio ase calls them) eerie, the aot God, which dames the Ringoes through the gid ht sos from vainly: oF pore the ‘imarino hate the Sinador eoug uma) the eof ha ‘Sloe (Stercie, 135-47) That "bs i and sal beau i ey Contested nis rable esripion of Lucier Babylon roming theft Seratve and esi Jers pleading forthe tend, Tse were the oer a workinthe church ad the society of isd They wee alo theo ‘model of mesa aden tha con one Jus a sble guses hr ‘ute entire dsr of hive and death [this poi vw af what inten to dun the second part of his chapter sme os cao be dra from wht hss ees fa Nove ist thar Iga, nhs athlon nor an exsgl,neverthles acquired an "cute rsp Jes pinta which noderackeess confirms to {hele The sce ern is mtd nhs contemplation ered to know [ess inorder to fallow his, adi is poverty be lowed iin eto iow hm ‘Srey leis peters for us the acientview of pirtuay as por ety ad poverty as sgn witout aig tow Maniean dni, for ‘er in be mythologial famewerk of denonism, the conerete chee [eencen eh and poverty. and eves the vtory i ensure for those wh Imakethe second option gatas as reins the ea sagan is "Reles for Ducerament” In which the ste manewers of "ihe eesy of human ature thy oven heer ara ofthe maa ps are expend witha2 Ponnynt tei loxospestive acumen unsurpassed in he history of Csi pny, But ‘hes rs cover ony the tide with the erm spre. At the ‘nzerhuman eve, we haveallsscurbed ote eet: Marca, wom some (exer, not Latin Amerie) telopians have aly nkaarad Capel lnetees with God Kingom not merely as a pchetoical dive Buta & ‘ian vocologeal force lining us nol from God bat fom One ‘nother inandthroaph a soil order ist ca hie ol on the cosine of ‘waste and wan New sks are reqied to dita how to decease the ‘mstfuness ofthe affent ugee to be oor abd hw to lininate want (Gieusl forthe poor SPIRITUALITY AS A STRUGGLE FORTHE POOR Any sours on poverty canbeconhsingt thpaemons ature ofthe word snot respected. Leonard Bot sins a let five meaning of! 1 Submit tat inthe Fin! anayi here are only two bass comes to be ‘ising: vounary power whic T have been dcasng v0 fa, td Forced poverty, ch engags m8 stenton Bete Th ft i he sed of Iiseruon the scons the Fut o sh The ingdom of God canbe ewe in ‘ens ofa uel pack eo an cree non of he emphasize consequent. The ch mann search of eral ife—that sn search of God—isaske to gineupmanmon in sich ay tha he oor mould benefit by his emulation (Mark 10-21). ulmary poverty a ingens she prerequisite for the just oder of soley where Toren font a 90 Fhe io exist such was the Kingdom ests reached In fast hs precusoin Preparing the peopl for his coming, invited them to share hier cahes ‘nd food with tose having nane (Luke 1) If nds, Lazare remained Inurl his deh, wasitnoe because oa eh na wattle seis ‘to sare even his exo goods, the erunt fang from the able” Cake 1618-31) Povety thus forsedoponatrotherarasser anc thermore ‘of which sa burden Jesus aida the door ofthe nh In other mod the fluent arc 10 Be poor otha there be 0 poor Weal, thcfore, sm ei ony when accused. Bread to 8 “sn aginst the Body ofthe Lord” icone bya fw we eres sar eet ‘Cor 11:21, 2, But when beoken and shared, od tha we consume and become, I wea te, scsrbuted “acsrtng oe” 40 "ta terebe no nesly pon” (et Acs 434-35) ceases 10 be mammon. It bases ‘Sacramental. Hence he zeninly osrapous doce the chu aes (Chryosiom, Jerome, Ambrose, Austin some ae poor ies breast ome others have ace oe inetd "mors" ad this "nor ras silen property unt it shared wich the poo" It thi oy the Bots ‘bsroon, "poverty canbe cured by overs" has dep rot it asian tration "am gud that hs messge sas the “secular gospel” preach bythe ILO ee ee International Instat for Socal Studs in Geneva. ts diet, Abert “evden crouty tled book, Poverty Meath of Popes (det & ejindr fo Ada Smits asi, defines poverty asthe "atte of someone ‘Shoes what necessary ed not then” He sage tht ony sich [povety ca erate preven inequalss, provide ofcourse hat he POO? ‘ons forma woltry coma i aw of ts sg ‘Econom sptrt threo christie bas for thi doting a ot retering to 4 Soclogial ram or 8 purely ehcal principe, but & ‘Scaly Crtiansirunity hal requires of ura ep of ah “Tce in ther words "chit factor” by which “poverty” Giving up nemo" erieated ova he eration of te poo For God in Gas ey slaving opted oe bor in Jesh Son (2 89; PL 26) han hero as Gods bow new people comprising theo cateo- Fisof the pot the poo hy “ation” who are he followers of Jesus (Mat. ane pore by ih” who se the pros of Crt (Ma 231-8). In other words the seagule 1 be poor cant be 8 recogiably Christan ‘suai i sot ped by ean ofthe modest alow Jens who ts poor then ant serve Chri who inthe poor aw One lea pic tin fish factor” eth he ew who renounce tele possessions are ‘ot Younded and rootedn Crs Jesus" tbe mary who ave no possesion: {0 renuner ar nt the Heelies of that enunciation. This asin a8 Incrprcation of swan poverty with alent oot and conserved fora ‘palin of eit who vgnosy eid al omptatons tothe comtars. ‘Tae anchorite wade, asexempie inthe Vita Anton and asd onthe callnaratives esp. Mint. 19:21), never advosnad any enuncation of wealth ‘at was not mde far ofthe poor twas he Pachomian cenaba that Iniedacod he dangerous cstom of allowing candidates to donate the b= Tonga tothe commun teywereoiing. Not onl the poor noc enti ty thelr reauosston, Bu the renounce” came co be shined by an lation! ery Even maul abo inal ineoduced ensure a 700r les, soon ened wp we an scirulton of sup, hae toting the ‘ery purrs of rach experiments St Rail rere was the sallommanity ‘senngits bare neu, asi eld, wat sowed those etd {0 God belongs to God and erefreit ms even the oot” Hee the oft quote Jeri xpetenent (Acs 432-57) could be a mis Isang as nmirng- No doubt Iwasa symbols effort 9 many ‘ier that followed in ubequnt centuries. Even fa experiment had Filed we ll sys an experiment worth ain, Sal efforts at rating “facrments ofthe kingdom” whee "ao one ced for one own we tying hone ag, or every they ot was ied in common" (ee ‘Aout resus cote dmes ore ent at be ma a famsn concious. Bul hs expert by no means justi a colletveowaship of wealth lit othe members of the emu and ot nln the Ms the scout that communi nis poly of sharing. The appeal onldsp povereyat the expense of collie ad materia poverty afte tempt fallow Sus he poor msn who miniering to Christ inthe ok Frans of ASSL, who ha thee tno ids together, “changed the vow of “sharing goods vos of port which was indng on he whole group ad ot merely onthe ind" Ths isinacte gratin method alludes tn the spat of chapter liste desks of knowing Chis and folowing Jess mand ehrough the wast of powers “This also the “hermeneutical cede” bewean theory and praxis tht animate nemerovs pro commnes that sug po he ings of ‘church espe inthe Tire Word. Theres, bowere, one alien tht ‘them apart ftom tora egious communes Inthe church As radon ofthe future, thes communities peo an me of coven 90% fey thas far beyond the symbet el of tir own experiment othe [eel of imerntiona usc Perevng rammon to beth rove than Inordnate affections, which ate be detected only by noses Seta. men, hey rep the coll sal of poverty athe fa of ison ved gro. entail, nls ecto o the "Two Sanda” id bo fal 1 pola out the sauive manne in which the amon se 3 ‘rise nal be world ot omit ny previ places aes oe ay Dos in particule” (Brerce, 41}, might a shan, Felipusand secu, This ashe question that owe monks rom Est ‘ist togathe at the Bodine Cestenary Canges Kandy 1980 ad ‘heir vet was unanimous. Though ts pinay i contemplative payee {hat the ery of the poo ear thre exit the "nod fo undertake sr, ‘en cienianalaisf theeaiero poverty and ofthe varios ean ‘hich produce it" Thisisbeeuse "poverty isthe sto sinfunes,oppreve Social srctres, of corruption incerta coun, nd of sujet neta: ‘onal economia" ‘Seanass clone Is teers fda to dea the contemporary ‘sraegiesoftmanmon; socal analsemart complement Tiss asontertion ‘itil refae whenhistery records somaay tances finde Ting complacent ins sosinly sf situation. Buds provide ws witha ‘rape that has many paras n Christin history. Mongol lamas Prastoe! a common owpetship of exrmous tract of land. Dee tet ‘icine ie within bir cels ty ld mot peeve the icone tet cont: power nil the Marist sit were foe the practic “va {ary" poverty inorder alleviate rel poverty of Mongoen peasants! “hiss the nl astanoe a astory when # ego rou, Dowd by @ ‘vow oferty hadi Walt fora ven turn of eens to ben pacing wt ono sense and ther own retious asta! td aways ened on then. ‘One eson tha soeloe! percetion of porert-—bel poverty volt iy embraced or poverty stusural sponse not bee suc a ‘nile into the religous talons f humankind, otto speak of he ‘hutch ove radiona derstanding of “ply” omererssomstarroa? 25 “hiss not osay that he magiteriam hs nol mae ay atlemprcoinerae ‘ne rg tobe poor” wih the stu for the pot” I ls Bangin Tea, Pal VI moved ths dresion when he dled that evan ‘overts cried withthe olgaon to evakes han concen othe “Frans of vst jusdce by scommitment to and lst wih tbestugae ‘ithe por (oo, 18) a alo the obigaion Lo ell upon the ret 31 Fegan toward he ned 0-20)" ‘Whoever define stu as asearch or God (nd Tare) mus na ose Sih ofthe two bial asoms mersone tthe Being of ths chap. the Cosnaronsntnomy ie pecsved win Gods covenant wit the orth, within God pray Io te oppressed who (according tthe Role for Ditcermmens of Sinfl Stuctu) are the waste product of ths ‘acts wealt-aramlating plutocary—the a ete God would be js tnd wou vilate Gals ova coverant. Rather, me have God who assumes thestrugae fhe poor st Gs owa so that ecomes he dine stags or the poor the sragle God auch guint the proud, te power, ed the ‘(ake I-I-88- We Become ome wi Go (his othe ai fall ‘nytcisn? to te degree that our poverty dies us to appropriate Gods Concer forthe por as ur own miso, Hse to, tes empaions He ou gid. Les purpecur mio be stibitonie modal f soa mesa whorby we besomeheroe of fem atthe expente ofthe poor Far from ting the subjecs of thir own ‘snciption, hy remain erp objes four compasion thnks 0c ‘rani hari oinnraments of our slf-ggrandasment thanks to out “oneness suglen” Hees spmblss of psjbolopial and sociogeal pproshes to dacerament & knperatne. At inospeiveanays Soukl rake ws ction te honesty of our social involvement nthe oa oi lye strc tha so sey alow 0 explo te por for ear sonal fulilment. The sours af ths explana once aa could be the honk that ln forthe pce”? ‘Whee testo be wi Godon these of he poor mos renounce hope bina hero is tcrina’s ae—the crwth ess holds out the tanner under which victory is ssired The ipl not grese than the ‘mar Ifthe aris the vsti julge of opresion (Mal, 2:31-40), tlie too mosthesome itis of the presen: Ger ore heyhawe oi tordenoance The sre forthe poor Ia msion enrusted oly 0 those ‘whoare or have Become poor.