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Rethinking Poverty View Comments


The statistics on poverty are overwhelming. You can easily find numbers, graphs, and charts that are sorted by every category imaginable: region, gender, age, median income, and a number of other categories. It’s a lot to swallow.

Those numbers certainly have a place and a purpose. In fact, you can  see some of them on the opposite  page. But, often, what these statistics are missing are the faces behind the numbers. Every one of those numbers represents someone’s grandparent, parent, sibling, spouse, or child.

Think about your definition and vision of poverty. Is it homeless people, ramshackle or makeshift houses, third-world countries, beggars? What if I told you that right now you  could possibly know someone in  poverty or struggling to stay above  the poverty line? Statistics say you probably do.  

Why the Apathy?

As a society, we often hear or see those statistics, then promptly dismiss them. It’s easy to do. Maybe we do it because the numbers seem so daunting. After all, what can one person possibly do to help 46.2 million people living in poverty in the U.S.?

Maybe it’s because we don’t quite understand the stats and their implications. Maybe it’s because those numbers make us feel uncomfortable. Or maybe we don’t see poverty as our problem.  Add to that the stigmas and generalizations placed upon those struggling in poverty—they’re said to be lazy, unmotivated, uneducated. Trying to persuade people to get involved and make a difference is a challenge. Whatever the reason for people not getting involved, though, it’s not acceptable. Not for Catholics, not for Christians.

The Bible is filled with calls to help the least of our brothers and sisters, such as Matthew 25, Luke 6, and many other passages. Our popes and bishops echo this and have repeatedly reminded us of our Gospel obligation. We need to help our brothers and sisters.

In the document Answering the Voice of the Spirit, issued by the Catholic Campaign for Human Development (CCHD), the U.S. bishops say: “Like Jesus, may the Spirit provide us with a voice to cry out for justice for the poor. Remind us that what we do to the least of those among us, we do to you.”

In addition to speaking up, our Church is also doing something to combat poverty through many programs, such as the ones we featured in this special report.

What's Our Part?

Where are we in the equation? What can we as individual Catholics do to reach out to those in need? Here are a few suggestions.

Change your attitude. Too often we paint in broad strokes and make assumptions concerning the poor. Be charitable. People in poverty don’t choose their situation. Who would? Any of us could be one job loss, illness, or tragedy away from joining the ranks of those struggling to keep themselves above the poverty line. Rather than tearing down the poor, why not try to help change their reality?

Hit the grocery. Many parishes have food pantries where those in need can come to get groceries. Add a few items to your normal grocery list to donate.

Work for change. Get involved with organizations, such as St. Vincent de Paul, or programs that work to help people escape the grips of poverty, either through employment, housing, or education. Check with your parish to find opportunities or make connections.

You might find ways to use your skill set to help make a difference in people’s lives. For instance, if you’re a teacher, you could help tutor students so that they can further their education. Education is a key route out of poverty.

Or, if you’re adept at working on houses, you could help with repairs or general upkeep for those who can’t for various reasons.

Pray. Our prayers for people in poverty not only are for them, but also for us. We pray to align ourselves with the spirit of God’s will: we must love one another as we would love ourselves.

In their 2002 pastoral letter, “A Place at the Table,” the U.S. bishops issued a call to Catholics to care for the poor. The letter can be found at: usccb.org.

In the letter, they issued the following challenge: “As Catholics, we must come together with a common conviction that we can no longer tolerate the moral scandal of poverty in our land and so much hunger and deprivation in our world. As believers, we can debate how best to overcome these realities, but we must be united in our determination to do so. Our faith teaches us that poor people are not issues or problems but sisters and brothers in God’s one human family.”

Our leaders are right. People in poverty are our brothers and sisters. We are called to help them. We are compelled to help them. Our faith demands it.


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Alphonsus Liguori: 
		<p>Moral theology, Vatican II said, should be more thoroughly nourished by Scripture, and show the nobility of the Christian vocation of the faithful and their obligation to bring forth fruit in charity for the life of the world. Alphonsus, declared patron of moral theologians by Pius XII in 1950, would rejoice in that statement.</p>
		<p>In his day, Alphonsus fought for the liberation of moral theology from the rigidity of Jansenism. His moral theology, which went through 60 editions in the century following him, concentrated on the practical and concrete problems of pastors and confessors. If a certain legalism and minimalism crept into moral theology, it should not be attributed to this model of moderation and gentleness.</p>
		<p>At the University of Naples he received, at the age of 16, a doctorate in both canon and civil law by acclamation, but he soon gave up the practice of law for apostolic activity. He was ordained a priest and concentrated his pastoral efforts on popular (parish) missions, hearing confessions, forming Christian groups. </p>
		<p>He founded the Redemptorist congregation in 1732. It was an association of priests and brothers living a common life, dedicated to the imitation of Christ, and working mainly in popular missions for peasants in rural areas. Almost as an omen of what was to come later, he found himself deserted, after a while, by all his original companions except one lay brother. But the congregation managed to survive and was formally approved 17 years later, though its troubles were not over. </p>
		<p>Alphonsus’ great pastoral reforms were in the pulpit and confessional—replacing the pompous oratory of the time with simplicity, and the rigorism of Jansenism with kindness. His great fame as a writer has somewhat eclipsed the fact that for 26 years he traveled up and down the Kingdom of Naples, preaching popular missions. </p>
		<p>He was made bishop (after trying to reject the honor) at 66 and at once instituted a thorough reform of his diocese. </p>
		<p>His greatest sorrow came toward the end of his life. The Redemptorists, precariously continuing after the suppression of the Jesuits in 1773, had difficulty in getting their Rule approved by the Kingdom of Naples. Alphonsus acceded to the condition that they possess no property in common, but a royal official, with the connivance of a high Redemptorist official, changed the Rule substantially. Alphonsus, old, crippled and with very bad sight, signed the document, unaware that he had been betrayed. The Redemptorists in the Papal States then put themselves under the pope, who withdrew those in Naples from the jurisdiction of Alphonsus. It was only after his death that the branches were united. </p>
		<p>At 71 he was afflicted with rheumatic pains which left incurable bending of his neck; until it was straightened a little, the pressure of his chin caused a raw wound on his chest. He suffered a final 18 months of “dark night” scruples, fears, temptations against every article of faith and every virtue, interspersed with intervals of light and relief, when ecstasies were frequent. </p>
		<p>Alphonsus is best known for his moral theology, but he also wrote well in the field of spiritual and dogmatic theology. His <i>Glories of Mary</i> is one of the great works on that subject, and his book <i>Visits to the Blessed Sacrament</i> went through 40 editions in his lifetime, greatly influencing the practice of this devotion in the Church.</p> American Catholic Blog Those who want to participate more fully in salvation history are comforted by the fact that Jesus wants to walk with us in our suffering and wants to break bread to give us strength on our way.

 
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