It could be argued that of all the general principles of Catholic social thought (CST), aside from what could be considered the foundational principle of the dignity of human life, the principle of the preferential option for the poor is the cornerstone by which all the other points of social thought are held in comparison to. With respect to the teachings of the Church, an option for the poor and maligned closely matches the historical Jesus’ teachings concerning social thought in the Gospels. Mich lists seven themes concerning CST. These include the aforementioned principle of promoting the life and dignity of the human person; a call to family, community, and participation; rights and responsibilities; an option for the poor and vulnerable;
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Since that seminal letter on the principle of worker’s rights, solidarity, and the abuse of the economic abuse of the poor was written, most popes since Leo XIII have added to the direction and expectation of the Church’s focus on an option of the poor to include Pope Pius XI’s Quadragesimo Anno (40 years after Rerum Novarum), Paul VI’s Octogesima Adveniens (80 years after Rerum Novarum), and Pope John Paul II’s Centesimus Annus (100 years after Rerum Novarum). Though not a part of the chronological addition to Rerum Novarum, Pope John Paul II, along with Pope Benedict XVI and Pope Francis have all written extensively on the concern of poverty, its negative effect on the world, and the need to return to Gospel values in an effort to combat these social and economic evils (CST.org). Because of this invaluable leadership, the Church as an institution and through her lay ministries affiliated with the local parishes, has not only “talked the talk” but is also “walking the walk” where needs of the poor are …show more content…
First, one needs to connect with the poor. This allows for barriers to be broken down allowing for the recognition that the person is deserving of dignity and respect no matter their economic situation or social status. Second, is to educate oneself on the issues that affect the community in general and specifically the poor. As the saying goes, “knowledge is key”. Better educated means that one may be able to offer better solutions for the social and economic ills that lead to poverty. Third, is to advocate for the poor. Jesus says in Matthew and Mark that society will always have the poor. However sad that statement may be, we as a society do not have to be paralyzed by it nor accepting of the large number affected by poverty. By advocating for the poor, we can do our part to help decrease that number. Fourth, is working with the poor as they empower themselves. In a way, this ties into the principle of subsidiarity. The lowest level to handle a need could be the poor person. With a little education and economic help that person will probably fend for themselves. At some point it is more effective and efficient if the poor can eventually advocate for themselves, thus freeing the “professional” advocates for the poor to advocate for others in need. Finally, we are called to use our resources for others. This includes our time, talent,
Since that seminal letter on the principle of worker’s rights, solidarity, and the abuse of the economic abuse of the poor was written, most popes since Leo XIII have added to the direction and expectation of the Church’s focus on an option of the poor to include Pope Pius XI’s Quadragesimo Anno (40 years after Rerum Novarum), Paul VI’s Octogesima Adveniens (80 years after Rerum Novarum), and Pope John Paul II’s Centesimus Annus (100 years after Rerum Novarum). Though not a part of the chronological addition to Rerum Novarum, Pope John Paul II, along with Pope Benedict XVI and Pope Francis have all written extensively on the concern of poverty, its negative effect on the world, and the need to return to Gospel values in an effort to combat these social and economic evils (CST.org). Because of this invaluable leadership, the Church as an institution and through her lay ministries affiliated with the local parishes, has not only “talked the talk” but is also “walking the walk” where needs of the poor are …show more content…
First, one needs to connect with the poor. This allows for barriers to be broken down allowing for the recognition that the person is deserving of dignity and respect no matter their economic situation or social status. Second, is to educate oneself on the issues that affect the community in general and specifically the poor. As the saying goes, “knowledge is key”. Better educated means that one may be able to offer better solutions for the social and economic ills that lead to poverty. Third, is to advocate for the poor. Jesus says in Matthew and Mark that society will always have the poor. However sad that statement may be, we as a society do not have to be paralyzed by it nor accepting of the large number affected by poverty. By advocating for the poor, we can do our part to help decrease that number. Fourth, is working with the poor as they empower themselves. In a way, this ties into the principle of subsidiarity. The lowest level to handle a need could be the poor person. With a little education and economic help that person will probably fend for themselves. At some point it is more effective and efficient if the poor can eventually advocate for themselves, thus freeing the “professional” advocates for the poor to advocate for others in need. Finally, we are called to use our resources for others. This includes our time, talent,