Sentences with phrase «preferential option for the poor»

It was modernity's great contribution to Christian history to have recognized the church's mandated preferential options for the poor and oppressed with a clarity previously cultivated only in the monastic orders.

Every Catholic teaching, from those pertaining to human sexuality and openness to children; to the affirmation of marriage as a union between a man and a woman and the respect and compassion owed to our gay brothers and sisters; to the intentional reduction of one's carbon footprint and the preferential option for the poor, are the threads which weave together a consistent ethic of life.

All of the teachings of the Church — from the profession of the Trinity, to the inviolability of all human life in every stage, to the preferential option for the poor — are like intersecting threads, which, when woven together, form a tapestry.

In light of this ravaging of people and land in Central America, we realize that the preferential option for the poor, characteristic of Latin American liberation theologies, must be articulated as a preferential option for life.

The quickest and easiest way to understand the second condition is to use its theological analog, the preferential option for the poor: the more disadvantaged and marginalized people are, the greater should be the assistance and solicitude extended to them by those in a position to help.

This Lukan passage is a key source in the social teachings of the Roman Catholic Church for the so - called «preferential option for the poor» — the notion that Christian communities have a particular responsibility to take care of the poor in their midst.

The social location of liberation theology is in a church which has, at least to some extent, taken the preferential option for the poor.

Jesus» «preferential option for the poor» reverberates like a basso continuo throughout St. Luke's Gospel (take the Magnificat and the Beatitudes as two memorable examples).

They have guided his every word and deed, powerfully reminding Catholics and non-Catholics alike that the «preferential option for the poor» is central to Christian teaching.

Preferential option for the poor is the characteristic mode of response in liberation theology.

Illuminating concepts — human dignity, solidarity, the common good, the preferential option for the poor and subsidiarity — are lost to view.

It may also explain the tendency to reduce theology to a slogan («justification by faith» or «the preferential option for the poor»).

Paul's puzzlement over God's «inscrutable ways» in a crucified Messiah is replaced by a simplistic «preferential option for the poor.»

(1) Liberation theology has renewed ancient Christian teaching in its emphasis on «the preferential option for the poor.»

The gospel presents a more encompassing mandate — a preferential option for the poor, vulnerable and oppressed.

Sometimes when Pentecostals are asked if their churches have taken a preferential option for the poor, they answer, «We haven't opted for the poor.

This is termed a preferential option for the poor, or an option for the liberation of the oppressed.

By teaching me that song he opened me to the witness in the Psalms of God's preferential option for the poor and of God's engagement in matters of social justice.

In a statement spokesman Fr Joseph Kinda said: «The Cardinal wants to tell us that by choosing to imitate Christ in the preferential option for the poor, a priest must avoid creating new forms of exclusion by being too partisan.

Christians have a «preferential option for the poor»; conveying the point that Christians choose side with the poor.

And yet the novel that followed The Junkers, Monk Dawson, was about a monk: a simple story of a boy from a school not unlike Ampleforth, who on graduation joins the community, then questions its commitment to educating the sons of the rich, and applies his own idiosyncratic «preferential option for the poor,» providing shelter for a homeless family in the school theater.

This follows a Catholic imperative, often described as the «preferential option for the poor,» which is itself deeply rooted in the Old and New Testaments.

Indeed, the texts that highlight God's preferential option for the poor — from the instructions for a just economy in Leviticus to Jesus» feeding and healing of outcasts — are often selected for special treatment.

As the Catholic bishops of Latin America put it in their influential statement of 1968, one must think theologically from the perspective of a «preferential option for the poor.»

The later conferences spoke of God's preferential option for the poor, divine judgement on oppressors, the pattern of Christ's own identification with the poor, the risk of suffering for Christ's sake, and Christian support for change in political studies - themes seldom associated with such passion in evangelical circles.30

Ryan argues that his proposed changes to Medicare are «consistent with the preferential option for the poor» long articulated by Catholic theologians and rooted in the Gospel of Luke («Blessed are the poor»).

We have heard their clear witness to the Bible's demands for economic justice, the self - determination of peoples and God's preferential option for the poor.

I think of Ryan as a follower of the philosopher / novelist Ayn Rand more than a follower of Jesus, so I was surprised to see him offer such a thoughtful response, addressing such traditional topics in Catholic moral theology as «the well - being of the family, subsidiarity [more on that later], the preferential option for the poor, and the dignity of the human person.»

One of the most pervasive themes of mujerista theology is the preferential option for the poor and oppressed.

This is not so much the «preferential option for the poor» as the preferential option for oppressors.

Many of its central terms (like «the preferential option for the poor») have become part of the contemporary theological lexicon.

We hold to the preferential option for the poor.

The most profound declaration of faith I can make is practicing the Catholic teachings about human dignity and about what my faith calls the «preferential option for the poor» in my everyday life.

Christians emphasize the positive value of human community, the principle of subsidiarity, preferential option for the poor, and the integrity of creation and the human use of the environment should be sustainable.

We have sharp rhetoric about social justice, but the preferential option for the poor is an open - ended exhortation, not a precise moral demand like the condemnation of taking innocent life as an intrinsically evil act.

Melbourne, under the influence of Latin American Liberation Theology and the Conference of Roman Catholic Bishops (Medellin in 1968) and Puebla in 1979), rightly stated that God had a preferential option for the poor, and the principle or yardstick to judge the authenticity and credibility of the church's missionary engagement was the relationship of the church to the poor.

And, if you combine such a missio dei missiology with the «Preferential Option for the Poor» that became prominent in the 1970s, you end up as did the World Council of Churches 1980 mission meeting at Melbourne... focused on economic liberation as God was «at work» there.

In such a situation, Beato pointed out, evangelization that does not make a preferential option for the poor will have no future.

The Roman Catholic Church in Latin America had already made a preferential option for the poor and the Protestants needed to do the same.

The relation to the poor inside the church, outside the church, nearby and far away, is the criterion to judge the authenticity and credibility of the church's missionary engagement.38 In this affirmation, the Conference had been greatly influenced by Latin American Liberation Theology, especially the pronouncement of the Roman Catholic Bishops» Conference in Pueblo (Mexico), on the preferential option for the poor.

Will they learn that God has a preferential option for the poor and for everybody else, along the way?