Preferential Love of the Poor

34. In seeking to promote human dignity, the Church shows a preferential love of the poor and the voiceless, because the Lord has identified himself with them in a special way (cf. Mt 25:40). This love excludes no one, but simply embodies a priority of service to which the whole Christian tradition bears witness. "This love of preference for the poor, and the decisions which it inspires in us, cannot but embrace the immense multitudes of the hungry, the needy, the homeless, those without medical care and, above all, those without hope of a better future. It is impossible not to take account of the existence of these realities. To ignore them would mean becoming like the ‘rich man' who pretended not to know the beggar Lazarus lying at his gate (cf. Lk 16:19-31)". ¹⁷¹ This is especially so with regard to Asia, a continent of plentiful resources and great civilizations, but where some of the poorest nations on earth are to be found, and where more than half the population suffers deprivation, poverty and exploitation. ¹⁷² The poor of Asia and of the world will always find their best reason for hope in the Gospel command to love one another as Christ has loved us (cf. Jn 13:34); and the Church in Asia cannot but strive earnestly to fulfil that command towards the poor, in word and in deed.

Solidarity with the poor becomes more credible if Christians themselves live simply, following the example of Jesus. Simplicity of life, deep faith and unfeigned love for all, especially the poor and the outcast, are luminous signs of the Gospel in action. The Synod Fathers called on Asian Catholics to adopt a lifestyle consonant with the teachings of the Gospel, so that they may better serve the Church's mission and so that the Church herself may become a Church of the poor and for the poor. ¹⁷³

In her love for the poor of Asia, the Church concerns herself especially with migrants, with indigenous and tribal peoples, with women and with children, since they are often the victims of the worst forms of exploitation. In addition, untold numbers of people suffer discrimination because of their culture, colour, race, caste, economic status, or because of their way of thinking. They include those who are victimized on the basis of their conversion to Christianity. ¹⁷⁴ I join the Synod Fathers in appealing to all nations to recognize the right to freedom of conscience and religion and the other basic human rights. ¹⁷⁵

At the present time Asia is experiencing an unprecedented flow of refugees, asylum seekers, immigrants and overseas workers. In the countries to which they come, these people often find themselves friendless, culturally estranged, linguistically disadvantaged and economically vulnerable. They need support and care in order to preserve their human dignity and their cultural and religious heritage. ¹⁷⁶ Despite limited resources, the Church in Asia generously seeks to be a welcoming home to the weary and heavy-burdened, knowing that in the Heart of Jesus, where no one is a stranger, they will find rest (cf. Mt 11:28-29).

In almost every Asian country, there are large aboriginal populations, some of them on the lowest economic rung. The Synod repeatedly noted that indigenous or tribal people often feel drawn to the person of Jesus Christ and to the Church as a community of love and service. ¹⁷⁷ Herein lies an immense field of action in education and health care, as well as in promoting social participation. The Catholic community needs to intensify pastoral work among these people, attending to their concerns and to the questions of justice which affect their lives. This implies an attitude of deep respect for their traditional religion and its values; it implies as well the need to help them to help themselves, so that they can work to improve their situation and become the evangelizers of their own culture and society. ¹⁷⁸

No one can remain indifferent to the suffering of the countless children in Asia who fall victim to intolerable exploitation and violence, not just as the result of the evil perpetrated by individuals but often as a direct consequence of corrupt social structures. The Synod Fathers identified child labour, paedophilia and the drug culture as the social evils which affect children most directly, and they saw clearly that these ills are compounded by others like poverty and ill-conceived programmes of national development. ¹⁷⁹ The Church must do all she can to overcome such evils, to act on behalf of those most exploited, and to seek to guide the little ones to the love of Jesus, for to such belongs the Kingdom of God (cf. Lk 18:16). ¹⁸⁰

The Synod voiced special concern for women, whose situation remains a serious problem in Asia, where discrimination and violence against women is often found in the home, in the workplace and even within the legal system. Illiteracy is most widespread among women, and many are treated simply as commodities in prostitution, tourism and the entertainment industry. ¹⁸¹ In their fight against all forms of injustice and discrimination, women should find an ally in the Christian community, and for this reason the Synod proposed that where possible the local Churches in Asia should promote human rights activities on behalf of women. The aim must be to bring about a change of attitude through a proper understanding of the role of men and women in the family, in society and in the Church, through greater awareness of the original complementarity between men and women, and through clearer appreciation of the importance of the feminine dimension in all things human. The contributions of women have all too often been undervalued or ignored, and this has resulted in a spiritual impoverishment of humanity. The Church in Asia would more visibly and effectively uphold women's dignity and freedom by encouraging their role in the Church's life, including her intellectual life, and by opening to them ever greater opportunities to be present and active in the Church's mission of love and service. ¹⁸²