The Apostolic Exhortation Dilexi Te, meaning “I Have Loved You”, opens with the consoling words of the Lord to a humble Christian community: “I have loved you” (Rev 3:9). These words are addressed to a people without influence, wealth or social standing, yet profoundly loved by God. This message recalls the proclamation of Mary in the Magnificat, where God lifts up the lowly and fills the hungry with good things (Lk 1:52–53). This reflection builds upon the teaching found in Pope Francis’ encyclical Dilexit Nos, which explores Christ’s compassionate love — a love poured out especially over the weak, the scorned and the suffering. Christ’s identification with “the lowest ranks of society” confirms the dignity of every human person, particularly the poor. In continuity with that vision, Dilexi Te emphasizes the inseparable bond between Christ’s love and the Church’s call to care for the poor, a conviction that stands at the heart of Christian holiness.
The Gospel scene of the woman who anoints Jesus with costly perfume illustrates the depth and value of compassionate love. While the disciples criticized her gesture as wasteful, Jesus recognized it as an act of profound affection. He reminded them that the poor would always be present in the world, but that such gestures of love carry eternal significance. Jesus teaches that no act of kindness, however small, is forgotten — especially when directed toward those who suffer, are lonely, or live in poverty. He further affirms that love for God is inseparable from love for neighbor, particularly “the least” of His brothers and sisters. As He declares in the Gospel, “Whatever you did for one of the least of these, you did for me” (Mt 25:40). For Christians, this means that authentic worship of God must be reflected in concrete acts of mercy toward the poor, the sick and the marginalized.
Saint Francis of Assisi stands as a shining example of this evangelical love. His encounter with a leper transformed his life, teaching him to see Christ in the poorest and most rejected. Throughout history, the poor have cried out to God, and God has consistently heard them. From the burning bush, God told Moses: “I have witnessed the affliction of my people. I have heard their cry. I know their suffering, and I have come down to deliver them” (Ex 3:7–8). This divine sensitivity challenges every generation to recognize and respond to the suffering around them. Poverty, in its many forms — material, spiritual, cultural, and social — continues to wound countless lives. Growing inequalities and systems that prioritize wealth and success contribute to persistent forms of exclusion. The Church affirms that the cry of the poor must never be ignored, for in their suffering, the face of Christ is revealed.
Modern poverty is multifaceted. It includes those who lack basic necessities, those who are socially excluded, those whose rights are denied, and those who suffer moral or spiritual wounds. Women often experience a “double poverty” when indifference, violence and discrimination deepen their vulnerability. Today’s world witnesses a paradox: while an elite minority enjoys unparalleled wealth, millions struggle daily to survive. The illusion of security found in material success often blinds societies to the suffering of the vulnerable. This culture of indifference allows human dignity to be overshadowed by consumerism and competition. The Church therefore warns against the temptation to blame the poor for their condition or to adopt ideologies that disconnect charity from the Gospel. The poor are not a problem to be solved but individuals whose dignity demands recognition and care.
Throughout Scripture, God’s concern for the poor is unmistakable. From the earliest pages of the Old Testament, God defends the weak, denounces injustice and calls His people to care for the oppressed. This divine preference reaches its fulfillment in Jesus Christ, who became poor for our sake. Born in a manger, raised in a humble family, and living as an itinerant teacher without a home, Jesus embodied poverty. He preached good news to the poor, healed the sick, welcomed sinners and restored dignity to those rejected by society. His life reveals a kingdom built not on power or wealth but on justice, mercy and compassion. Jesus’ radical poverty was not an accident of history but a deliberate expression of God’s love. His identification with the poor inspires the Church to imitate His compassion and to walk alongside those who suffer.
The Scriptures consistently emphasize that love for God must manifest in love for neighbor. Saint John writes that one cannot claim to love God while ignoring the needs of a brother or sister (1 Jn 4:20). Jesus unites the commandments of love for God and love for neighbor, teaching that they cannot be separated. Works of mercy serve as visible signs of genuine faith and authentic worship. The parable of the Last Judgment (Mt 25:31–46) provides a clear criterion for holiness: feeding the hungry, welcoming the stranger, clothing the naked and visiting the sick. The early Church lived this teaching with remarkable dedication. Communities shared their resources, cared for widows and orphans and organized assistance for those in need. For the Apostles, charity was not an optional virtue but a necessary expression of the Gospel.
Since the earliest centuries, the Church has recognized the poor as a privileged presence of Christ. Saint Lawrence famously called the poor “the treasures of the Church.” The Fathers of the Church — Ignatius of Antioch, Polycarp, Justin Martyr, John Chrysostom and Augustine — all taught that help for the poor is not merely moral duty but an encounter with Christ Himself. Charity was understood as integral to the Church’s identity. The Church cannot be authentically herself if she neglects the poor. Saint John Chrysostom warned that honoring Christ in the Eucharist while neglecting Him in the poor is a contradiction. This conviction has shaped centuries of Christian life and mission. The Church becomes most radiant when she walks with the poor, defends their dignity and shares their burdens.
Christian compassion has historically taken concrete form in service to the sick. From the earliest ages, believers risked their lives to care for victims of plagues and epidemics. Saints like Cyprian, John of God, Camillus de Lellis and countless religious women dedicated their lives to comforting the suffering. Hospitals, clinics, leprosariums and homes for the dying were built as expressions of the Church’s love. Religious sisters especially embodied a maternal tenderness toward the sick, often working in places where no medical help existed. Their service reflected Christ’s words: “I was sick and you visited me” (Mt 25:36). Even today, Catholic healthcare continues this mission in war zones, remote villages and urban peripheries, proving that the Gospel becomes visible wherever compassion is lived.
Monastic life has long been a witness of charity. From the deserts of Egypt to the great abbeys of Europe, monks and nuns united prayer with service. Saint Basil established the Basiliad — an entire village dedicated to caring for the poor and sick. Saint Benedict made hospitality a central element of monastic discipline, teaching that Christ is received in every guest and every poor person. Monasteries became centers of education, agriculture, medicine and refuge, nurturing human dignity during periods of famine, war and instability. Their example shows that contemplation and service are inseparable; true communion with God naturally leads to love of neighbor.
The Church has also labored for centuries to free those imprisoned, enslaved or exploited. Orders such as the Trinitarians and Mercedarians devoted their entire mission to redeeming captives, even offering their lives in exchange. Their willingness to suffer for the freedom of others embodied Christ’s redemptive love. Today, this mission continues through efforts to combat human trafficking, forced labor and all forms of modern slavery. The Church stands beside those deprived of freedom, affirming that every person, even in the darkest circumstances, remains a child of God deserving dignity and hope.
The mendicant orders of the Middle Ages — especially the Franciscans and Dominicans — renewed the Church through radical poverty. By renouncing possessions and living among the poor, they proclaimed the Gospel with credibility and joy. Saint Francis embraced poverty as the path to perfect freedom and fraternity. Saint Clare defended this life of radical simplicity with courage and conviction. Saint Dominic, in turn, united poverty with preaching, demonstrating that the truth of the Gospel shines most brightly when accompanied by a life of integrity. These witnesses remind the Church that poverty freely chosen for love becomes a powerful sign of the Kingdom of God.
Education has long been considered one of the noblest forms of Christian charity. Many religious congregations were founded to teach the poor, recognizing that knowledge restores dignity and opens the door to opportunity. Saint Joseph Calasanz, Saint John Baptist de La Salle, Saint Marcellin Champagnat, Saint John Bosco and many others established schools for children who otherwise had no access to education. Numerous women’s congregations taught girls and young women in villages, cities and mission territories. Their service combined instruction with compassion, forming not only minds but hearts. Catholic education, at its best, continues to embody this spirit of inclusion and integral human formation.
Migration has always been a part of salvation history. Abraham journeyed in faith, Israel wandered in the desert and the Holy Family fled to Egypt. Jesus Himself lived as a stranger among His own people. The Church has therefore recognized migrants as a special presence of Christ, who will one day say, “I was a stranger and you welcomed me” (Mt 25:35). Saints like John Baptist Scalabrini and Frances Xavier Cabrini dedicated their lives to accompanying migrants with pastoral care, protection and hospitality. Today, the Church continues this mission through parishes, religious communities and global networks that welcome, protect, promote and integrate migrants and refugees — reminding the world that every person is a child of God.
Throughout history, holiness has flourished in forgotten places. Saint Teresa of Calcutta, Saint Dulce of the Poor, Saint Charles de Foucauld, Saint Katharine Drexel and many others discovered Jesus in the faces of the poorest and most marginalized. Their lives revealed that the poor are not merely recipients of charity but bearers of Christ’s presence. For them, serving the poor was not philanthropy but prayer — a response to Christ’s love expressed through concrete actions. Their example invites the Church to remain close to those who suffer, ensuring that the dignity of every person is honored.
The Church also acknowledges the important role played by popular movements — groups of laypeople working collectively to defend the rights and dignity of the poor. These movements confront systemic causes of injustice, fight for access to land, housing and work, and advocate for the marginalized. Their efforts remind society that true democracy requires the voices of the vulnerable, not merely the privileged. When institutions fail to listen to the poor, community life deteriorates; when the poor are included, social harmony grows.
Over the past centuries, the Church has continually deepened its reflection on poverty and social justice. From Rerum Novarum to the social teachings of modern popes, a rich body of doctrine has emerged, addressing labor rights, economic inequality and global solidarity. This tradition underscores a fundamental truth: the poor are not outsiders to the Church but at the very center of her mission. The Church’s credibility depends on her willingness to stand beside them, defend their dignity and proclaim Christ’s love in word and deed.
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