The Church’s teaching concerning its ministry to the poor and suffering members of its body in keeping with Christ’s own suffering and poverty while on earth draws from the rich Gospel and Ecclesial Traditions that lie at the core of Church history and progress. Jesus says in Luke 4:18: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, and to set the oppressed free.” Repeatedly, the Gospels have drawn our attention to the poor, and encouraged us to see in them the person of Jesus. “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’ The king will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me’” (Matt. 25:37-40).
Even as far back as Old Testament times, charity toward the poor, and fellow feeling toward the suffering, have been hallmarks of true belief in God. Consistent with faith in a God who is father of all is an obligation of charity to everyone, regardless of demographic designation. The Book of Isaiah for example is replete with images of communal charity, eradication of suffering, and universal harmony. The Book of Amos in turn is abundant in appeals for social justice and fairness toward the poor. Even aspects of the Torah focus on the obligations the children of God owe to slaves, widows, foreigners, the poor, and the less privileged: responsibilities dealing with material welfare in addition to social justice. Indeed, nowhere is a demarcation made in all of scripture between faith in God and charity to the poor and suffering, whom God entrusts to our care.
Philippians 2:1-11 provides the model of Jesus who did not cling to his equality with the divine, but rather emptied himself and undertook a situation of servitude in order that he might become God’s instrument of salvation for all people. Reflecting on the theological implications of this self-giving of the son of God, at least three lessons are obtained: The first lesson is humility. Jesus chose to identify with humanity, even though he was God. Psalm 8:4 captures this amazing identification of the divine with humanity by exclaiming: “What is man that you keep him in mind; mortal man that you care for him!” The humility of Jesus is abundantly displayed in the Scriptures, including his service of feet-washing, performed for the benefit of his disciples at the last supper (John 13:1-17).
Another lesson to be drawn from a theological reflection on Jesus’ self-sacrifice for humanity is the redemptive power of human suffering. The cross of Jesus, which ordinarily was a symbol of shame in Ancient Rome, has become for us the pride of our redemption. It is by the wood of the cross that Christ has brought salvation to all people. And so, rather than debasement, we are brought glorification. The suffering and struggle on the way to Calvary, and the eventual crucifixion and death of Christ, are our highest points of glory, as members of Christ’s body. Jesus says in John 12:32: “And if I am lifted up from the earth, I will draw all people to myself.” This ultimate manifestation of glory in the passion and death of Christ in the Synoptic Gospels leads the Centurion to exclaim: “Surely, this man was the son of God” (Mt. 27:54; Mk. 15:39; Lk. 23:47). The entelechy of Christ (to borrow Aristotle’s nomenclature for second order reality, which is the highest experience of formal reality) was indeed the cross, and for us members of his body, our identification with the suffering and the poor should be for us our highest point of glory as children of God, and brothers of Christ.
The third lesson is a renewed appreciation for the Church as servant. This is one of the models presented by Catholic theologian Avery Dulles in his task at providing a paradigmatic understanding of the Catholic Church’s missionary role in the world. Integral with other models, such as institution, mystical communion, sacrament and herald, Holy Mother Church as a servant of the children of God is obligated to care for the poor and suffering members of society. Although we already do much to help the poor and suffering through our many charitable institutions, especially Catholic Charities here in our land, we all know that we can do more. The number of people that need help from Mother Church keeps growing, and opportunities for reaching out to the less privileged abound. Catholic ministers need to step up their efforts in this regard. We must recall that “work is great, but the laborers are few” (Matt. 9:37; Lk. 10:2).
The Church’s presence in the world in view of her mission as Christ’s body, charged with the responsibility of identifying with the Savior’s own suffering and poverty as visible in the lives of the many people currently poor and suffering, is crucial in bringing healing and relief to these underprivileged individuals. Catholic Charities; St. Vincent De Paul Societies; Parish Food Pantry Services; Caritas Organizations, and the many other church-based groups that reach out to the needy and deprived members of our human community still need our help. On individual bases, we as Christians, children of God the father of all, must step out and lend a hand. Whether by volunteering at soup kitchens, shelters, humane societies, upward-bound programs or any other groups involved in the lives of the less fortunate, we must always strive to answer the call to identify with Jesus’ suffering and poverty as visible in others. We must recall that, as long as we are present to these persons that need our help, we are assuredly fulfilling a divine mission.
Even as far back as Old Testament times, charity toward the poor, and fellow feeling toward the suffering, have been hallmarks of true belief in God. Consistent with faith in a God who is father of all is an obligation of charity to everyone, regardless of demographic designation. The Book of Isaiah for example is replete with images of communal charity, eradication of suffering, and universal harmony. The Book of Amos in turn is abundant in appeals for social justice and fairness toward the poor. Even aspects of the Torah focus on the obligations the children of God owe to slaves, widows, foreigners, the poor, and the less privileged: responsibilities dealing with material welfare in addition to social justice. Indeed, nowhere is a demarcation made in all of scripture between faith in God and charity to the poor and suffering, whom God entrusts to our care.
Philippians 2:1-11 provides the model of Jesus who did not cling to his equality with the divine, but rather emptied himself and undertook a situation of servitude in order that he might become God’s instrument of salvation for all people. Reflecting on the theological implications of this self-giving of the son of God, at least three lessons are obtained: The first lesson is humility. Jesus chose to identify with humanity, even though he was God. Psalm 8:4 captures this amazing identification of the divine with humanity by exclaiming: “What is man that you keep him in mind; mortal man that you care for him!” The humility of Jesus is abundantly displayed in the Scriptures, including his service of feet-washing, performed for the benefit of his disciples at the last supper (John 13:1-17).
Another lesson to be drawn from a theological reflection on Jesus’ self-sacrifice for humanity is the redemptive power of human suffering. The cross of Jesus, which ordinarily was a symbol of shame in Ancient Rome, has become for us the pride of our redemption. It is by the wood of the cross that Christ has brought salvation to all people. And so, rather than debasement, we are brought glorification. The suffering and struggle on the way to Calvary, and the eventual crucifixion and death of Christ, are our highest points of glory, as members of Christ’s body. Jesus says in John 12:32: “And if I am lifted up from the earth, I will draw all people to myself.” This ultimate manifestation of glory in the passion and death of Christ in the Synoptic Gospels leads the Centurion to exclaim: “Surely, this man was the son of God” (Mt. 27:54; Mk. 15:39; Lk. 23:47). The entelechy of Christ (to borrow Aristotle’s nomenclature for second order reality, which is the highest experience of formal reality) was indeed the cross, and for us members of his body, our identification with the suffering and the poor should be for us our highest point of glory as children of God, and brothers of Christ.
The third lesson is a renewed appreciation for the Church as servant. This is one of the models presented by Catholic theologian Avery Dulles in his task at providing a paradigmatic understanding of the Catholic Church’s missionary role in the world. Integral with other models, such as institution, mystical communion, sacrament and herald, Holy Mother Church as a servant of the children of God is obligated to care for the poor and suffering members of society. Although we already do much to help the poor and suffering through our many charitable institutions, especially Catholic Charities here in our land, we all know that we can do more. The number of people that need help from Mother Church keeps growing, and opportunities for reaching out to the less privileged abound. Catholic ministers need to step up their efforts in this regard. We must recall that “work is great, but the laborers are few” (Matt. 9:37; Lk. 10:2).
The Church’s presence in the world in view of her mission as Christ’s body, charged with the responsibility of identifying with the Savior’s own suffering and poverty as visible in the lives of the many people currently poor and suffering, is crucial in bringing healing and relief to these underprivileged individuals. Catholic Charities; St. Vincent De Paul Societies; Parish Food Pantry Services; Caritas Organizations, and the many other church-based groups that reach out to the needy and deprived members of our human community still need our help. On individual bases, we as Christians, children of God the father of all, must step out and lend a hand. Whether by volunteering at soup kitchens, shelters, humane societies, upward-bound programs or any other groups involved in the lives of the less fortunate, we must always strive to answer the call to identify with Jesus’ suffering and poverty as visible in others. We must recall that, as long as we are present to these persons that need our help, we are assuredly fulfilling a divine mission.
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