![]() The principle was articulated by the Catholic Bishops of Latin America (CELAM) at the influential conferences in Medellin and Puebla. After the Tlatelolco massacre in 1968, demoralized young Jesuits activists "decided to leave behind the comforts of middle-class life in the capital and moved to Ciudad Neza in 1969," bringing a fresh, democratic air to a traditional violent political method in post-revolution Mexico. Jesuit activity in Ciudad Neza, Mexico in 1969 is an example of the option for the poor in action. The phrase rose to prominence during the 1960s for its connection to Liberation Theology, along with its simplicity in capturing doctrinal thought in a turbulent period for the Catholic church. The option for the poor "goes through all of modern Catholic social teaching" according to theologian Daniel Groody. The Option for the Poor, according to theologian Gustavo Gutiérrez, "involves a commitment that implies leaving the road one is on" in order to enter the world of an "insignificant" person selflessness is the goal of this lifestyle. Pedro Arrupe, Superior General of the Society of Jesus (Jesuits) in 1968 in a letter to the Jesuits of Latin America, although its principle existed before Arrupe coined the term. The phrase "option for the poor" was used by Fr. ![]() This belief has manifested itself in Methodists being active in the underground railroad, as well as abolishing the former pew rental system. Early Methodism reached individuals that the established Church did not, such as miners and other workers, aiding in its spread. Since its inception, Methodism has emphasized a preferential option for the poor. This preferential option for the poor and vulnerable includes all who are marginalized in society, including unborn children, persons with disabilities, the elderly and terminally ill, and victims of injustice and oppression. Pope Benedict XVI has taught that "love for widows and orphans, prisoners, and the sick and needy of every kind, is as essential as the ministry of the sacraments and preaching of the Gospel". We are called to look at public policy decisions in terms of how they affect the poor". The poor have the most urgent moral claim on the conscience of the nation. Accordingly, this doctrine implies that the moral test of any society is "how it treats its most vulnerable members. ![]() Therefore, when instituting public policy one must always keep the "preferential option for the poor" at the forefront of one's mind. Jesus taught that on the Day of Judgment, God will ask what each person did to help the poor and needy: "Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me." This is reflected in Catholic canon law, which states, " are also obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor from their own resources." Īccording to said doctrine, through one's words, prayers and deeds one must show solidarity with, and compassion for, the poor. The "preferential option for the poor" refers to a trend throughout the Bible, of priority being given to the well-being of the poor and powerless of society in the teachings and commands of God as well as the prophets and other righteous people. The concept was first articulated within Latin American liberation theology, and was championed by many Latin American Christian democratic parties at the time. The option for the poor, or the preferential option for the poor, is one of the newer principles of the Catholic social teaching, as articulated in the latter half of the 20th century it is also a theological emphasis in Methodism.
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