Showing posts with label Dilexi te. Show all posts
Showing posts with label Dilexi te. Show all posts

Tuesday, December 30, 2025

A nice look back on the 9 months of Leo XIV Papacy

 

A steady light: Pope Leo XIV’s top five moments of 2025




“Lebanon needed this embrace.”

The words went out over a social media platform, made more poignant for the accompanying image of Pope Leo XIV consoling a weeping Lebanese woman.

I couldn’t help thinking “perhaps the whole world needed it, and needs this pope, for this time.”

Leo’s papacy, of nine months gestation, has revealed itself slowly — full of hope but also hidden, as though the first pope from the United States meant to show himself in small, unhurried measures. 

The office into which he had been thrust might quickly make its demands known, but this new pontiff seemed to be considering everything placed before him with care. The punditry, who had barely counted Cardinal Robert Prevost among the papabile going into the conclave, have been chomping at the bit to define the man, quickly comparing him to his predecessor or trying to label the new pontiff according to their preferences. 

Barely had we met him before one head-spinningly swift headline blared: “With Leo, there’s no going back from Francis,” while another editorial declared Prevost would be no “Francis 2.0 or even 1.5.” More thoughtful publications watched and waited to see what the first steps of this newborn pontificate would show — would he be cautious or take off running?

Our new Peter came with a papal name of both historic greatness and clear-minded engagement with changing times and trends, and that seemed to please everyone. 

As societies are roiled by the still-evolving, barely studied effects of techno-addiction on our minds and souls, increased government surveillance on our trust, mysterious use of bitcoin on economies and the thoughtless embrace of artificial intelligence on everything, there seemed to be a consensus of hope that this new Leo might be nodding toward Leo XIII, whose encyclical “Rerum Novarum” helped to define the moral concerns and rights of laborers during the Industrial Revolution. 

When the new pope admitted as much, expectations grew that he would quickly address all of it, especially bringing Catholic sensibility to bear on the powers and problems inherent to AI. Meanwhile, the Augustinian who appeared on the balcony of St. Peter’s last May 8 kept his initial thoughts to himself. Making his first popemobile forays into the crowds attending his audiences, he greeted babies and made several spectacular catches as all manner of “Pope Leo” dolls came his way. 

“He seems quietly centered, and comfortable in his own skin,” I wrote to a friend. “But I wish he’d do something spectacular, already. I mean, why the reticence? He’s from Chicago!”

By way of the missions in Chiclayo, Peru,” I was reminded. “Be patient. Honestly, I like that Leo is taking his time and leaving a lot to the imagination. Showing an ankle, so to speak, not the whole leg.”

As the Holy Father’s papacy progressed, I realized that what I’d thought of as “reticence” was instead an Augustine-rooted habit of careful thought. After the dramatic pipe organ of Pope John Paul II, the quiet piano of Benedict XVI, and the larger-than-life brass band that was Pope Francis (a man unfiltered while speaking off-the-cuff but capable of real elegance on paper), Prevost presented more like an acoustic guitar tuned by the master: soothing, inviting, complex and capable of great surprise. 

Here are my top 5 “Pope Leo Moments” for 2025. 

1) His first interview — and the messages contained in it

Pope Leo XIV sits with Elise Allen, senior correspondent at Crux, for an interview at the pope’s residence inside the Vatican’s Palazzo Sant’Uffizio July 30, 2025. The biography of the pope is titled, “Leo XIV: Citizen of the World, Missionary of the XXI Century,” and it will be published in Spanish by Penguin Peru Sept. 18. English and Portuguese editions of the book will be released in early 2026. (CNS photo/courtesy Crux)

In his first interview, Leo spoke clearly of his concerns for socio-economic issues, wealth inequality, the marginalized, environmental concerns, immigration, war and governmental overreach but also surprised many by insisting, “I don’t see my primary role as trying to be the solver of the world’s problems.” 

Rather, the new pope means to root the voice of the church firmly to its source: “The values that the church will promote in dealing with some of these world crises don’t come out of the blue, they come out of the Gospel.” It goes back, he added “to the very basic things of respecting one another, respecting human dignity …” 

And so, month by month Pope Leo began to show us what he meant — by issuing a beautiful and moving exhortation on love of the poor; by praying with the leader of a historic persecutor of the church; by addressing the marginalized, both outside and within the church through Gospel lenses and with an eye toward bridging what has become polarized. He’s used digital encounters to stay in touch with young Catholics, to excellent effect.

All of that added up to a great beginning for this infant papacy, but Leo’s slow revelation ended in Lebanon, where we saw a candle of steady light, burning with a full and compassionate heart for the suffering, a vigorous and deep uplifting faith and a humble yet firm sense of occasion.

2) Visit to Turkey and, especially, Lebanon


Pope Leo XIV greets the crowd from a mini popemobile during an event with Lebanese young people in the square in front of the Maronite Patriarchate of Antioch in Bkerké, Lebanon, Dec. 1, 2025. (CNS photo/Lola Gomez)

 In considering the top five moments of this papacy thus far, Pope Leo’s visit to Turkey and Lebanon is an obvious standout. The photos from Leo’s pilgrimage to Iznik were breathtaking: standing above the submerged ruins of the ancient Basilica of Saint Neophytos, the bishop of Rome joined in prayer with the Ecumenical Patriarch of Constantinople and representatives of Eastern churches, both Catholic and other Orthodox, and helped the one, apostolic church breathe with both lungs.

In Istanbul he made a respectful visit to the famous Blue Mosque, leaving his shoes outside but — in a departure from his three predecessors — politely declining to pray with an innately American demurral, “that’s OK.”

After that, Leo’s focus was Lebanon, Lebanon, Lebanon, with that beleaguered nation’s estimated 1.3 million Catholics demonstrably overjoyed to meet their new Papa. The Holy Father seemed similarly enthused, becoming the first pontiff to visit and pray before the shrine of St. Charbel Makhlouf, the great Melkite monk held in deep reverence by Catholic and even some Muslim Lebanese. Indeed, Pope Leo later acknowledged “the enduring truth that Christians, Muslims, Druze and countless others can live together and build a country united by respect and dialogue.”

From there Pope Leo met with an enthusiastic group of young people, his stirring address spelling out the challenges of balancing technology and interpersonal relationships; he also consoled the families of those lost in a devastating 2020 explosion that killed hundreds — the “embrace Lebanon needed” — closing the trip with a Mass attended by an estimated 150,000 Catholics. There, he preached with forceful beauty: “Lebanon, stand up,” he said. “Be a home of justice and fraternity! Be a prophetic sign of peace for the whole of the Levant.”

3) Meeting — and praying with — an earthly king

Pope Leo XIV says farewell to Britain’s King Charles III in the San Damaso Courtyard of the Apostolic Palace at Vatican at the end of his visit Oct. 23, 2025. (CNS photo/Vatican Media)

Precedent setting as it was, Pope Leo’s Apostolic Journey was not the first historic moment of his papacy. A month earlier he had welcomed Britain’s King Charles III, Supreme Governor of the Church of England, to St. Peter’s and for the first time since the Reformation, a pope and a British monarch prayed together, and in the Sistine Chapel, no less! 

There are still plenty of issues keeping us apart but Leo is demonstrating that Christians praying together, in every part of the world, must always be the beginning dialogue for peace. 

4) “Dilexi te”: Continuity and unity

Pope Leo XIV signs his first apostolic exhortation, “Dilexi Te” (“I Have Loved You”), in the library of the Apostolic Palace at the Vatican Oct. 4, 2025, the feast of St. Francis of Assisi, as Archbishop Edgar Peña Parra, the substitute secretary for general affairs at the Vatican Secretariat of State, looks on. The exhortation was released Oct. 9. (CNS photo/Vatican Media)

It was a beautiful sign of papal continuance when Pope Francis picked up Benedict XVI’s unfinished encyclical and completed it, issuing “Lumen Fidei” and graciously writing “I have taken up his fine work and added a few contributions of my own.” Likewise, “Dilexi te,” the apostolic exhortation Pope Francis was preparing before his death was finished by Leo XIV, who wrote, “I am happy to make this document my own … since I share the desire of my beloved predecessor that all Christians come to appreciate the close connection between Christ’s love and his summons to care for the poor.” 

While notions of papal continuance too frequently rest upon shallow externals (“Will he eschew a mozzetta? Will he wear a camauro?”) in this cooperation of popes working as brothers toward the same end, we see the continued presence of the Holy Spirit, who upholds the institutional church, whether she is at her best or her worst. What a heartening thing.

5) Plaintalk for the plane presser

Pope Leo XIV answers a question from a journalist aboard his flight back to Rome from Lebanon, Dec. 2, 2025. (CNS photo/Lola Gomez)

Leo’s three most recent predecessors agreed to in-flight press conferences, which are informal and can sometimes yield answers requiring later follow-up or clarification. On the return to Rome, the Holy Father, while doubtlessly still processing all that he had experienced in the Levant, covered an array of topics with clarity, discernment and discretion — no follow-ups required — and he even shared something of his personal prayer life. 

Perhaps in keeping with his stated belief that he is not meant to be “the solver of the world’s problems,” he refused to go into detail about delicate socio-politico issues. Asked about a letter from Hezbollah, Leo delicately sidestepped the details saying only, “Clearly, on the part of the church there is the proposal that they lay down their arms and that we seek dialogue. But beyond this, I prefer not to comment at this time.”

Responding to a query as to his state of mind when the possibility of his election became clear in conclave, the pontiff was natural and instructive. “I resigned myself to the fact … I took a deep breath, and said ‘here we go Lord, you’re in charge, you lead the way.'”

A prayer of surrender to an unimaginable change in life and station, “here we go, Lord, you’re in charge.” By word and example, perhaps the best and most succinct example of lived and intimate prayer that a pope can make, unceremoniously offered as instruction to us all.

Elizabeth Scalia is editor at large for OSV. Follow her on X @theanchoress.

Saturday, October 18, 2025

Pope Leo XIV stands against usury

 

Pope Leo with members of Italy's Anti-Usury CouncilPope Leo with members of Italy's Anti-Usury Council  (@Vatican Media)

Pope Leo: Usury ‘corrupts the human heart’ and enslaves the poor

Pope Leo XIV condemns usury as a grave sin that enslaves the poor and corrupts the human heart, he calls for a renewed commitment to justice and mercy and praises the Church’s anti-usury efforts as a sign of hope in the Jubilee Year.

By Linda Bordoni

Pope Leo XIV has denounced the practice of usury as a “grave sin” that destroys lives, families, and societies, calling it a “corruption of the human heart” that exploits the vulnerable and undermines human dignity.

Speaking to members of Italy’s National Anti-Usury Council on Saturday, the Pope thanked them for their thirty years of commitment to assisting victims of usury and promoting ethical economic practices. He warned that usury, both at the individual and global levels, “remains a painful and ancient wound” that continues to afflict the poor and marginalized.

Usury is not merely an accounting issue

“The phenomenon of usury,” the Pope said, “points to the corruption of the human heart.” Quoting the prophet Isaiah, he recalled that Scripture condemns exploitation and calls believers to “break the chains of injustice and set the oppressed free.”

“How far from God,” the Pope exclaimed, “is the attitude of those who crush people until they become slaves! Usury is not merely an accounting issue—it is a grave sin that can destroy families, consume the mind and heart, and even lead people to despair or suicide.”

He warned that usury often disguises itself as help offered to those in economic hardship but soon “reveals itself for what it is: a burden that suffocates.” The consequences, he said, fall especially on “those already fragile, such as victims of gambling addiction or families facing medical or financial emergencies.”

Entire peoples can be enslaved

Pope Leo XIV extended his warning beyond individual cases, condemning “usurious financial systems that can bring entire peoples to their knees.”

Citing the Catechism of the Catholic Church, he reminded listeners of those “who in commerce engage in usurious and mercantile practices that cause hunger and death among their brothers and sisters in humanity.” Such actions, he said, create “structures of sin” and carry “grave responsibility.”

He asked pointedly: “Are the less fortunate not human beings? Do the weak not share our same dignity? Are those born with fewer opportunities worth less as human beings, destined merely to survive?”

“Our answer to these questions,” the Pope affirmed, “determines the value of our societies and our future. Either we reclaim our moral and spiritual dignity, or we fall into a pit of filth.” (Dilexi te, 95)

A mission rooted in mercy

Thanking the Anti-Usury Council for its ongoing service, Pope Leo XIV described its work as a “sign of hope” in this Holy Year, fully aligned with the spirit of the Jubilee of Mercy.

Reflecting on the Gospel story of Zacchaeus, the Pope said that conversion—like that of the tax collector—is possible when one encounters the gratuitous love of Christ. “When profit becomes our goal,” he said, “others lose their face and become objects to exploit. And in the end, we too lose ourselves and our souls.”

“The conversion of those who commit usury,” he added, “is as important as our closeness to those who suffer because of it.”

Concluding his address, Pope Leo XIV encouraged those engaged in the fight against usury to persevere with courage and unity, supported by the Church’s pastors and inspired by the Gospel.

Thursday, October 9, 2025

In his 1st Apostolic Exhortation, Pope Leo XIV calls us to recognize Christ in the poor

 

"Dilexi te": Faith cannot be separated from love of the poor"Dilexi te": Faith cannot be separated from love of the poor 

Pope Leo: Faith cannot be separated from love for the poor

Taking up Francis’ desire “that all Christians come to appreciate the close connection between Christ’s love and his summons to care for the poor”, Pope Leo XIV issues his first Apostolic Exhortation, “Dilexi te”, as a call to Christ’s disciples “to recognize him in the poor and the suffering”.

By Salvatore Cernuzio

Pope Leo XIV’s first Apostolic Exhortation sees the love of Christ incarnated in love for the poor, in caring for the sick, opposing slavery, defending women who experience exclusion and violence, making education available to all, accompanying migrants, charitable giving, working for equality and more.

Dilexi te (“I have loved you”, from Rev 3:9) unfolds in 121 numbered paragraphs spread throughout five chapters, and flows directly from the Gospel of the Son of God, Who in the very act of entering into our world through the Incarnation became poor for our sakes. At the same time, it reproposes the Church’s social teaching, especially that of the past 150 years, as “a veritable treasury of significant teachings” concerning the poor.






Pope Leo XIV's first Apostolic Exhortation, "Dilexi te"

Following in the footsteps of his predecessors

With this document, signed on 4 October, the feast of Saint Francis of Assis, Pope Leo situates himself firmly on the path laid out by his predecessors, including Saint John XXIII, with his appeal, in Mater et Magistra, to wealthier countries not to remain indifferent to nations oppressed by hunger and extreme poverty (83).

Saint Paul VI added his own voice with Populorum progressio and his appearance at the United Nations as an “advocate of the poor”; as did Saint John Paul II, who consolidated the doctrinal foundations of the Church’s “preferential option for the poor”.

More recently, Benedict XVI, in Caritas in veritate, offered a more markedly political take on the crises of the Third Millenium; while Francis made care for the poor and solidarity with the poor one of the key themes of his pontificate.

Begun by Francis, completed by Pope Leo

Like Francis, who completed the work of Benedict XVI on the encyclical Lumen Fidei, Pope Leo XIV took up the text of his immediate predecessor for his first major Magisterial document. Dilexi te builds on the teaching of Francis’ final encyclical – Dilexit nos, on the Sacred Heart of Jesus – highlighting the “close connection” between the love of God and love for the poor. “In the poor”, writes Pope Leo, God “continues to speak to us” (5).

The Holy Father likewise recalls the theme of the Church’s “preferential option… for the poor”, an expression that arose in the context of Latin America (16). Pope Leo explains that this “‘preference’ never indicates exclusivity or discrimination towards other groups” but instead emphasizes “God’s actions, which are moved by compassion toward the poverty and weakness of all humanity” (16).

“On the wounded faces of the poor, we see the suffering of the innocent and, therefore, the suffering of Christ Himself” (9).

The ‘faces’ of poverty

Pope Leo’s Exhortation offers numerous points for reflection and calls for action in its analysis of the many “faces of the poor and of poverty”, including “the poverty of those who lack material means of subsistence” or “who are socially marginalized and lack the means to give voice to their dignity and abilities” (9).

Pope Leo also notes the existence of moral, spiritual, and cultural poverty; the poverty of “those who have no rights, no space, no freedom” (9).

Inequality and new forms of poverty

Confronted with this reality, Pope Leo says that although “the commitment to the poor and to removing the social and structural causes of poverty has gained importance in recent decades… it remains insufficient” (10).

He warns of the emergence of new, sometimes “more subtle and dangerous” forms of poverty, and decries economic “rules” that increase wealth for a few but also increase inequality (10, 13).

“I can only state once more that inequality ‘is the root of social ills’” (94).

‘The dictatorship of an economy that kills’

“The claim that the modern world has reduced poverty is made by measuring poverty with criteria from the past that do not correspond to present-day realities”, Pope Leo writes. From this point of view, he welcomes the fact that “the United Nations has made the eradication of poverty one of its Millenium Goals” (13, 10).

However, he says, there is a long way to go, especially in an era in which the “dictatorship of an economy that kills” continues to prevail; the wealth of the few continues to grow “exponentially” while the gap between rich and poor increases; and “ideologies that defend the absolute autonomy of the marketplace and financial speculation” remain widespread” (92).

The ‘throwaway culture’, market freedom, and pastoral care of the elites

All of this, Pope Leo says, indicates the continued existence of a “throwaway culture”, sometimes “well disguised”, that “tolerates with indifference that millions of people die of hunger or survive in conditions unfit for human beings” (96, 11).

The Holy Father condemns “pseudo-scientific data” used to support the claim “that a free-market economy will automatically solve the problem of poverty”, as well as the idea that “we should opt for pastoral work with the so-called elite, since, rather than wasting time on the poor, it would be better to care for the rich” to gain their assistance in finding real-world solutions for poverty (114).

“Indeed, ‘it frequently becomes clear that, in practice, human rights are not equal for all’” (94).

A change in mentality

Pope Leo thus calls for a “change in mentality” that can free us from “the illusion of happiness derived from a comfortable life that pushes many people towards a vision of life centred on the accumulation of wealth and social success at all costs, even at the expense of others and by taking advantage of unjust social ideals and political-economic systems that favour the strongest” (11).

“The dignity of every human person must be respected today, not tomorrow” (92).

In every rejected migrant, it is Christ Himself who knocks

Pope Leo also devotes ample space to the theme of migration, illustrating his words with the image of Alan Kurdi, the three-year-old Syrian boy who in 2015 became a symbol of the European migrant crisis with the photo of his lifeless body on a beach. “Unfortunately, apart from some momentary outcry, similar events are becoming increasingly irrelevant and seen as marginal news items”, the Pope observes (11).

At the same time, he recalls the Church’s centuries-old work in favour of those forced to abandon their lands, seen in refugee reception centres, border missions, and the efforts of Caritas Internationalis and other institutions (75).

“The Church, like a mother, accompanies those who are walking. Where the world sees threats, she sees children; where walls are built, she builds bridges. She knows that her proclamation of the Gospel is credible only when it is translated into gestures of closeness and welcome. And she knows that in every rejected migrant, it is Christ himself who knocks at the door of the community” (75).

With regard to migration, the Pope adopts Francis’ famous “four verbs”: “welcome, protect, promote, and integrate”. And he also borrows from his predecessor the description of the poor as “not only objects of our compassion, but teachers of the Gospel” (79).

“Serving the poor is not a gesture to be made ‘from above’, but an encounter between equals, where Christ is revealed and adored… Therefore, when the Church bends down to care for the poor, she assumes her highest posture” (79).

Women, victims of violence and exclusion

The Holy Father likewise considers the current situation, recalling the countless people who die every day “due to lack of food and water” (12).

Similarly, we must not forget those women, the “doubly poor… who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights”, he adds, quoting Francis (12).

‘The poor are not there by chance’

Pope Leo XIV offers an in-depth reflection on the causes of poverty: “The poor are not there by chance or by blind and cruel fate. Nor, for most of them, is poverty a choice”, he says. “Yet, there are those who still presume to make this claim, thus revealing their own blindness and cruelty” (14).

While recognizing that “among the poor there are also those who do not want to work, perhaps because their ancestors, who worked all their lives, died poor”, the Pope highlights that there are “so many others — men and women — who nonetheless work from dawn to dusk, perhaps collecting scraps or the like, even though they know that their hard work will only help them to scrape by, but never really improve their lives” (14).

In one of the main points of Dilexi Te, Pope Leo insists that it cannot be said “that most of the poor are such because they do not ‘deserve’ otherwise, as maintained by that specious view of meritocracy that sees only the successful as ‘deserving’” (14).

Ideologies and political orientations

Sometimes, Pope Leo observes, Christians themselves allow themselves to succumb to attitudes shaped by “secular ideologies or political and economic approaches that lead to gross generalizations and mistaken conclusions” (15).

“There are those who say: ‘Our task is to pray and teach sound doctrine’. Separating this religious aspect from integral development, they even say that it is the government’s job to care for them, or that it would be better not to lift them out of their poverty but simply to teach them to work” (114).

Almsgiving often disparaged

A symptom of this mentality is the fact that the exercise of charity is sometimes dismissed or ridiculed “as if [it] were an obsession on the part of a few and not the burning heart of the Church’s mission” (15). The Holy Father dwells at length on almsgiving, which in our day is “rarely practiced”, and “even at times disparaged” (115).

“We Christians must not abandon almsgiving. It can be done in different ways, and surely more effectively, but it must continue to be done. It is always better at least to do something rather than nothing. Whatever form it may take, almsgiving will touch and soften our hardened hearts. It will not solve the problem of world poverty, yet it must still be carried out, with intelligence, diligence and social responsibility. For our part, we need to give alms as a way of reaching out and touching the suffering flesh of the poor” (119).

Indifference on the part of Christians

Along the same lines, the Pope acknowledges that “at times, Christian movements or groups have arisen which show little or no interest in the common good of society and, in particular, the protection and advancement of its most vulnerable and disadvantaged members” (112).

Again quoting Francis, Pope Leo warns that if “any Church community” does not cooperate “in helping the poor to live with dignity and reaching out to everyone”, it will “risk breaking down, however much it may talk about social issues or criticize governments. It will easily drift into a spiritual worldliness camouflaged by religious practices, unproductive meetings and empty talk” (113).

“We have to state, without mincing words, that there is an inseparable bond between our faith and the poor” (36).

The witness of saints, blesseds, and religious orders

In contrast to this attitude of indifference, there is a world of saints, blesseds, and missionaries who, over the centuries, have embodied the image of “a poor Church for the poor” (110), from Francis of Assisi and his gesture of embracing a leper (7), to Mother Teresa, a “universal icon of charity” dedicated to the most destitute in India, who accompanied the dying “with the tenderness of prayer” (77).

The Pope also recalls the witness of Saints including Lawrence, Justin, Ambrose, and John Chrysostom; as well as Saint Augustine, who stated: “Anyone who says they love God and has no compassion for the needy is lying”, a reference to 1 John 4:20 (45).

Pope Leo points to the work of the Camillians for the sick (50), and of the women's congregations in hospitals and nursing homes (51). He notes the welcome given to widows, abandoned children, pilgrims, and beggars in Benedictine monasteries (55); and recalls the Franciscans, Dominicans, Carmelites, and Augustinians who initiated “an evangelical revolution” through a “simple and poor lifestyle” (63); as well as the Trinitarians and Mercedarians who, fighting for the liberation of prisoners, expressed the love of “a God who frees not only from spiritual slavery but also from concrete oppression” (60).

“The tradition of these orders did not come to an end. On the contrary, it inspired new forms of action in the face of modern forms of slavery: human trafficking, forced labour, sexual exploitation and various forms of dependency. Christian charity is liberating when it becomes incarnate” (61).

The right to education

Looking to the example of Saint Joseph Calasanz, who founded the first free public school in Europe (69), the Pope emphasizes the importance of educating the poor, which “is not a favour but a duty” (72).

“Children have a right to knowledge as a fundamental requirement for the recognition of human dignity” (72).

The efforts of popular movements

In the exhortation, the Pope also mentions the fight against the “destructive effects of the empire of money” (81) by popular movements, led by leaders often “viewed with suspicion and even persecuted” (80). Popular movements, he writes, “invite us to overcome ‘the idea of social policies being a policy for the poor, but never with the poor and never of the poor, much less part of a project which can bring people back together’” (81).

The duty of making our voices heard

In the final pages of the document, Leo XIV reminds every member of the People of God of their duty to “make their voices heard, albeit in different ways, in order to point out and denounce such structural issues, even at the cost of appearing foolish or naïve” (97).

“Unjust structures need to be recognized and eradicated by the force of good, by changing mindsets but also, with the help of science and technology, by developing effective policies for societal change” (97).

The poor at the heart of the Church

“It is evident”, Pope Leo says “that all of us must ‘let ourselves be evangelized’ by the poor” (102).

“No Christian can regard the poor simply as a societal problem”, he insists; rather “they are part of our ‘family’. They are ‘one of us’”. And so, he says, “our relationship to the poor” cannot “be reduced to merely another ecclesial activity or function” (104).

“The poor are at the heart of the Church” (111).