Living a life which expresses our understanding of the “Option for the Poor and Vulnerable” as a theme of Catholic social teaching will inevitably be seen in the choices we make. Depending on our circumstances, this can vary greatly. 

 

At its core though is the acknowledgement that those who are “poor and vulnerable” are precious in God’s eyes. Therefore, our treatment of them — directly or indirectly — becomes a serious moral issue which impacts our effectiveness as an icon of Christ in the world. 

 

Each of us, as Christians, is called to be that living, breathing manifestation of God’s love. Inevitably, that will include how well our concern for the poor mirrors our Master’s. 

 

As I explained in my last column, the “poor and vulnerable” can include any number of different people, since it is more about the circumstances one finds oneself in, rather than an actual state of being. 

 

Our responses are really to be two-fold. First, addressing immediate needs insofar as we have the ability and opportunity. And second, working toward addressing larger, sometimes systemic issues which may play a role in causing “poverty” or “vulnerability” in the first place. 

 

The first response is largely conditioned by the particular form of poverty. Therefore, it could simply mean contributing to a food drive, donating money to those in need, volunteering in a homeless shelter, or just listening to someone who’s going through a difficult time. Each of these responses, and others like them, all are examples of recognizing the needs of someone else and making an effort out of genuine concern to offer some help. 

 

Along these lines, we can see definite parallels between our possible responses and the corporal works of mercy: feeding the hungry, giving drink to the thirsty, clothing the naked, etc. Anytime we are choosing to respond to the needs of someone unable to help themselves, we are, at least in some way, living this theme in a direct way. Moreover, we are demonstrating that the concerns of Jesus’ heart are concerns shared by our hearts. 

 

The second way we can live this theme comes in the form of our efforts to reshape society so that the poor and vulnerable become fewer and further in between. 

 

This is about first and foremost recognizing the ways in which people fall prey to the forces which treat human beings in subhuman ways. This might include the failure to recognize the unborn as persons, the unspeakable exploitation of young girls and women through human trafficking and the sex trade, the separation of immigrant families simply because they are immigrants, or the payment of unjust wages … the list of possible abuses is large. 

 

What is often missed though, is the interrelation between all such issues. It is easy for us to be concerned with certain issues, while almost completely ignoring others. Likewise, it is easy to miss the fact that — because of how all such issues stem from the same root problems — inconsistency on our part reveals either ignorance or failure. 

 

We can’t be opponents of abortion and fail to be concerned with the separation of parents and children at the border. Nor can we be bothered by the separation of parents and children at the border and yet overlook the evil of abortion. Both issues are examples of systemic dehumanization. 

 

Our living of this theme of Catholic social teaching will show itself in the consistency of our positions on whatever issue involves the “poor and vulnerable.” Unfortunately, consistency in these issues is not a concern for many legislators or policy makers — which is itself an indication of the work that we, as Christians, have set before us. 

 

What we can be sure of is that our living of this theme will necessarily be preceded by the concern we show not just to one, but to all of the issues which this theme draws attention to.