Prologue

I      Jesus, Poverty and Service to Others

II     Christ's Church, Sacred Scripture and the Poor

III    The Holy Fathers, the Second Vatican Council and the Poor

        The Dignity of the Human Person

        Common Good and Community

        Rights and Responsibilities

        Option for the Poor

        Global Solidarity and Development

        Promotion of Peace and Justice

        The Dignity of Work and the Rights of Workers

IV    Public Social Policy and the Church

V     We Are Called

Recommended Reading

My dear brothers and sisters in Christ Jesus,

The good news of Our Lord gives us the Christian response to injustice. It tells us about the oneness of the human family and that each person is sacred in God's sight. God brings each one of us into existence and loves everyone, without distinction of race or class. Jesus was sent "to bring glad tidings to the poor" (Lk 4:17-21), to proclaim the liberation of all people from spiritual and physical captivity. He holds us accountable for each other. Unless we hear and heed the Church's call to serve those in need and work for justice and peace, we cannot call ourselves followers of Jesus.

In this pastoral letter I will focus on the beautiful mystery that all peoples are our brothers and sisters, all bear the image of God, all are called to redemption in Jesus Christ. The Church, our spiritual mother, is described as "catholic," which means "universal." The Church embraces all people and all races in accord with the teaching of the Second Vatican Council which explained the Church is "the visible sacrament of this saving unity."⁽¹⁾ That same Council emphasized that the Church follows the example of its founder and "through its children, is one with (people) of every condition, but especially with the poor and the afflicted."⁽²⁾

As people made in the image of God, we should reflect the person of Jesus, who noticed and responded to the desperation of the sick, the poor, the stranger, the broken.

One mile from Bethlehem there is the chapel at Shepherds' Fields. Located in a little plain under a grove of olives, it is built over the traditional site in the fields where, in the words of St. Luke (2:8-9), "there were shepherds keeping watch over their flock by night when, lo, the angel of the Lord came upon them, and the glory of the Lord shone about them," and to their happy ears were uttered the good tidings of great joy, that unto them was born that day in the city of David, a Savior.

We know that story since our childhood days, but it is important to remember the humble circumstances surrounding the birth of Jesus and that the good news was announced first to the lowly, the shepherds, not to the great and powerful.

Jesus' history on earth knew poverty beginning in Bethlehem. His mother offered doves for her purification, which was the offering of the poor. The journey into Egypt was fraught with many hardships, and when the Holy Family returned, Jesus was to live as the son of a carpenter in an obscure provincial village. It was as a poor wandering teacher, possessing nothing, that he traveled through the land. With the words, "Blessed are the poor in spirit," he began his sermon on the mount. It was a reflection, I think, on his poverty, that after but three short years of his public ministry he was sold by one of his own apostles for 30 shekels, which was the price of a slave.

His life of simplicity flowed from his life of poverty. Never in his life did he possess a roof that he could call his own. His meals were simple. He was a willing guest at many tables, but his usual food was as ordinary as that of the humblest peasant.

An overwhelming amount of active benevolence was crowded into the brief compass of each of his days. He was at the service of all, whether it be an inquirer who longed to be taught, or a sufferer who had faith to be healed. Jesus consistently sought out those who were on the outskirts of society.

Whenever I am with the poor I am humbled because I sense the presence of Christ. And when I see their smiles, I see the smile of their Savior.

Whenever I shake the hands of the hardworking people of our diocese, especially those who labor in the fields, I feel the strength of honest toil. Christ's was a life of toil, too — from the toil in the shop of the carpenter, to the toil to save the world.

In the Gospel of Luke, Jesus begins his public ministry in a synagogue by reading from the book of the prophet Isaiah: "The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord. (Lk 4:18-19)." Jesus fulfilled this prophecy of Isaiah. His anointing sent him to the poor, the prisoner, the blind and the oppressed. He calls us to do the same.

Part of the sacred tradition of the Catholic Church is her love for the poor. You and I as the People of God, the Church, receive our inspiration from the poverty of Jesus, his beatitudes, and his loving concern for the poor.

When Christianity came out of the catacombs, one of the first things the universal Council of Nicea did was to establish xenodochia, "houses for strangers," in every region. For example, Basil, the Bishop of Caesarea, built such a structure on the edge of town to welcome, refresh and shelter poor travelers. Eventually, a wing was added for those who were sick and needed bed care, then a separate ambulatory care wing, then a wing for the aged, another for the crippled, another for lepers, another for infectious diseases, another for care of foundlings and orphans. A crib was placed outside the foundling wing for any who might choose to deliver their newborn to the care of the Christians. Every day Basil sent out guides to find needy people and bring them in. The church in Caesarea ran a combination shelter, poorhouse, nursing home, orphanage, rehabilitation center and urgent care center. The church was a hospital for sinners. Succeeding generations have embraced this challenge as an essential component of Christian faith.

The Catechism of the Catholic Church teaches us that "God blesses those who come to the aid of the poor and rebukes those who turn away from them: ‘Give to him who begs from you, do not refuse him who would borrow from you;' ‘you received without pay, give without pay' (Mt 5:42;10:8). It is by what they have done for the poor that Jesus Christ will recognize his chosen ones (Mt 25:31-36). When ‘the poor have the good news preached to them, it is the sign of Christ's presence' (Mt 11:5; cf. Lk 4:18)" (#2443).

We also read in Paul's letter to the Ephesians that one of the purposes of work is that we will "be able to give to those in need." The Catechism reminds us that this "extends not only to material poverty but also to the many forms of cultural and religious poverty" (#2444).

The Church teaches us the works of mercy, both corporal and spiritual, whereby we aid our neighbor in the necessities of life. The corporal works of mercy include feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned and burying the dead. The spiritual works of mercy include instructing, advising, consoling, forgiving and bearing wrongs patiently.

The oppressed peoples of the earth, particularly those afflicted with poverty, must be the object of our special concern. This is commonly known by a simple, yet powerful, phrase: the preferential option for the poor. Despite its name, this response to poverty is a requisite for Christians.

Supported by sacred tradition of the Church, Scripture and the lives of the Saints, we Christians are encouraged to be concerned for the poor, and to help them. Mother Teresa of Calcutta spoke of seeing Jesus in the distressing disguise of the poor. St. Rose of Lima said, "When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus."⁽³⁾

When Jesus teaches, "What you did not do for one of these least ones, you did not do for me" (Mt 25:45), can we hesitate to be generous to those who ask for assistance? Wherever people are suffering, the Church must be there with them.

In our nation we have the collective strength of diocesan Catholic Charities and Catholic Relief Services, both of which care for countless thousands of needy people throughout the world, regardless of their religious denomination, culture or national origin. In Deuteronomy we are taught: "The needy will never be lacking in the land; that is why I command you, to open your hand to your poor and needy kinsman in your country" (15:11).

Our diocesan Campaign for Human Development reaches out to parishes to present programs explaining the need to help people help themselves. An important part of its educational program is the teaching of Catholic social doctrine. The Campaign also awards grants to self-help programs within our diocese, reflective of the old proverb, "If you give a man a fish, you feed him for a day. If you teach him how to fish, you feed him for life."

I salute the people of our ten-county diocese who dedicate themselves in a special way to the corporal and spiritual works of mercy; who serve the needy through Catholic Charities, Caritas or the St. Vincent de Paul Society; who serve in our local hospitals and clinics, nursing homes and assisted living facilities; and who care for our many thousands of agricultural workers and their families. In every work and apostolate, always remember that you and I are to recognize Christ's presence in the poor who are his brethren (Mt 25:40).

Catholic social teaching is a central and essential element of our faith and a rich tradition. In 1891, Pope Leo XIII issued the first comprehensive document on social justice, Rerum Novarum (The Condition of Labor), which gave an authentic voice to the Church's preferential option for the poor and concern for the working person. This encyclical proclaimed the authority of the Church to speak on social issues and, in exercise of that authority, proclaimed the rights and responsibilities of capital and labor.

In the ensuing 111 years, succeeding popes have forged a body of literature which consistently lays out the Church's teaching on social justice. Throughout these writings, a number of themes are consistently taught and defended.

All people are sacred, made in the image and likeness of God. People do not lose dignity because of disability, poverty, age, lack of success or race. As the Second Vatican Council's The Church in the Modern World reminds us:

"(T)here is a growing awareness of the sublime dignity of human persons, who stand above all things and whose rights and duties are universal and inviolable. They ought, therefore, to have ready access to all that is necessary for living a genuinely human life: for example, food, clothing, housing, the right to education, and work ... Whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than as free and responsible persons; all these things and others of their like are infamies indeed" (#26-27).

The human person is social. As God says of Adam in the book of Genesis: "It is not good for man to be alone (2:18)." We realize our dignity and rights in relationship with others, in community. Only through giving and receiving from others can we grow in fulfillment and maturity. We are not simply an aggregate of individuals, we are forged together as one community. Therefore, it is both each person's right and each person's duty to participate in the community for the common good, the well-being of all.

During the Great Depression, Pope Pius XI commemorated the 40th anniversary of Pope Leo XIII's great social encyclical, Rerum Novarum. He reminded the world that:

"The riches that economic-social developments constantly increase ought to be so distributed among individual persons and classes that the common advantage of all, which Leo XIII had praised, will be safeguarded; in other words, that the common good of all society will be kept inviolate" (Quadragesimo Anno [Reconstruction of the Social Order], #57).

More recently, Vatican II's Pastoral Constitution on the Church in the Modern World (Gaudium et Spes), instructs us:

"It is imperative that no one ... would indulge in a merely individualistic morality. The best way to fulfill one's obligations of justice and love is to contribute to the common good according to one's means and the needs of others, and also to promote and help public and private organizations devoted to bettering the conditions of life" (#30).

The common good is safeguarded when human dignity is protected through the recognition of human rights and human responsibilities. All people have certain fundamental rights to life, food, shelter, health care, education and employment. All people have a right to participate in decisions that affect their lives. Corresponding to these rights are duties and responsibilities. For example, each of us has a duty to respect the rights of others in society. All persons have a responsibility to participate in social and political activities and institutions that promote the common good.

Blessed Pope John XXIII was particularly eloquent in his description of our rights and duties:

"Beginning our discussion of the rights of the human person, we see that everyone has the right to life, to bodily integrity, and to the means which are suitable for the proper development of life; these are primarily food, clothing, shelter, rest, medical care, and finally the necessary social services. Therefore a human being also has the right to security in cases of sickness, inability to work, widowhood, old age, unemployment, or in any other case in which one is deprived of the means of subsistence through no fault of one's own ... A well-ordered human society requires that men recognize and observe their mutual rights and duties. It also demands that each contribute generously to the establishment of a civic order in which rights and duties are more sincerely and effectively acknowledged and fulfilled."

"It is not enough, for example, to acknowledge and respect every man's right to the means of subsistence if we do not strive to the best of our ability for a sufficient supply of what is necessary for his sustenance" (Pacem in Terris [Peace on Earth], 11, 31-32).

The moral test of a society is how it treats its most vulnerable members. As Jesus reminds us, whatever we do for the least of our brothers or sisters, we do for him. We are called to look at public policy decisions in terms of how they affect the poor. The "option for the poor" reminds us that for the Christian, life is not a race where we win by beating others to the finish line. We are judged, not for how fast we finish, but for how many we help to finish along with us. We must push some with encouragement, and pull others with support and assistance. In order for any of us to be victors, there can be no losers, for the deprivation and powerlessness of the poor wounds the whole community.

Pope Paul VI forcefully argues this point in Populorum Progressio (On the Development of Peoples):

"‘If someone who has the riches of this world sees his brother in need and closes his heart to him, how does the love of God abide in him?' (1Jn 3:17). It is well known how strong were the words used by the Fathers of the Church to describe the proper attitude of persons who possess anything towards persons in need. To quote St. Ambrose: ‘You are not making a gift of your possessions to the poor person. You are handing over to him what is his. For what has been given in common for the use of all, you have arrogated to yourself. The world is given to all, and not only to the rich'"(#23).

"Let each one examine his conscience, a conscience that conveys a new message for our times. Is he prepared to support out of his own pocket works and undertakings organized in favor of the most destitute? Is he ready to pay higher taxes so that the public authorities can intensify their efforts in favor of development? Is he ready to pay a higher price for imported goods so that the producer may be more justly rewarded?" (#47)

We know that there is great disparity between the wealthy and the poor. But we don't like to dwell on it. The statistics overwhelm us: About 24,000 people die every day from hunger or hunger-related causes. Three-fourths of the deaths are children under the age of five.⁽⁴⁾ It is estimated that some 800 million people in the world suffer from hunger and malnutrition.⁽⁵⁾ Thirty-four million Americans live in a state of poverty; 12 million are children.⁽⁶⁾ Among industrialized nations, the United States is second only to Russia in the rate of poverty among children.⁽⁷⁾ If we fail them, we fail ourselves as well.

As St. Francis once said, it is in giving that we receive. This undeniable reality is reflected in nature. The Jordan River, in which Jesus was baptized, begins in the high mountains of Israel. As it rushes into the Sea of Galilee, woodlands thrive, birds sing and fish teem in the waters. On the other end of the Sea of Galilee, it continues its course, forming a desert oasis along its banks. Finally it reaches the Dead Sea. But here, there are no trees, no birds, no fish, no life. The reason? Unlike the Sea of Galilee, the Dead Sea receives the river's water but does not give it away. Over the millennia, the Dead Sea has grown rich on salts and sediments of the river water. It is now so rich in salts and minerals that it can no longer support life.

Similarly, accumulating material goods and technical resources will be unsatisfactory and debasing if there is no respect for the moral, cultural and spiritual dimensions of the person.

As St. Paul told the Galatians, "Among you there is no Jew or Greek, slave or free, male or female. All are one in Christ(3:29)." When writing to us, he may have said, "Among you there is no resident or visitor, Floridian or foreigner, tourist or time-sharer. All are one in Christ."

We are one human family. Our responsibilities to each other cross national, racial, economic and ideological differences. We are called to work globally for justice. The common good, for it to be truly a good we hold in common, must protect the rights of the weakest nations and of the poorest peoples. It must avoid the extremes of underdevelopment on the one hand, and over development on the other.

Blessed Pope John XXIII highlights this point in Mater et Magistra (Mother and Teacher):

"The solidarity which binds all men together as members of a common family makes it impossible for wealthy nations to look with indifference upon the hunger, misery and poverty of other nations whose citizens are unable to enjoy even elementary human rights. The nations of the world are becoming more and more dependent on one another and it will not be possible to preserve a lasting peace so long as glaring economic and social imbalances persist" (#157).

Pope John Paul II also frequently raised the issue of international solidarity, particularly in his encyclical Sollicitudo Rei Socialis (On Social Concern):

"Solidarity is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good; that is to say, to the good of all and of each individual, because we are all really responsible for all ... Interdependence must be transformed into solidarity, grounded on the principle that the goods of creation are meant for all. Avoiding every type of imperialism, the stronger nations must feel responsible for the other nations, based on the equality of all peoples and with respect for the differences. Solidarity helps us to see the 'other' – whether a person, people or nation – not just as some kind of instrument with a work capacity and physical strength to be exploited at low cost and then discarded when no longer useful, but as our ‘neighbor,' a ‘helper'(cf. Gn. 2:18-20), to be made a sharer on a par with ourselves in the banquet of life to which all are equally invited by God" (#38-39).

There is an old story told by many a preacher in order to remind us of the need to think, not only of our own good, but also of the good of our neighbors. It is said that hell contains a banquet hall with a very long, elaborately set table. Heaped high on this table are the choicest delicacies imaginable. The inhabitants of hell are seated around that table. They can see the food, presented beautifully before them, and the aromas make their mouths water. However, they spend eternity in frustration for they can never taste that which they see and smell. You see, they have three-foot long spoons attached to their hands. The spoons are longer than their arms, and so the food they scoop up from the table never touches their lips. Try as they might, they cannot bring the end of the spoon to their mouths, and so the food falls off and piles up next to their chair. In heaven, we find the same table, the same elaborate place settings and the same scrumptious delicacies. We even find the same long-handled spoons. The only thing different is the character of those seated around the table. Instead of trying to feed themselves in vain, they use their spoons to feed the person who is seated three feet away from them, across the table. Whether eternity will be heavenly or hellish for each of us depends upon whether or not we learn the proper table manners while here on earth: whether we strive only for our own satisfaction, or for the good of others.

Catholic teaching understands peace as a positive, action-oriented concept. Peace is not just the absence of war. It involves mutual respect and collaboration between peoples and nations. Peace is the fruit of justice and is dependent upon right order among human beings and human institutions.

The Pastoral Constitution on the Church in the Modern World (Gaudium et Spes) of the Second Vatican Council offers this insight:

"Peace is not merely the absence of war. Nor can it be reduced solely to the maintenance of a balance of power between enemies. Nor is it brought about by dictatorship. Instead, it is rightly and appropriately called ‘an enterprise of justice' (Is. 32:7). Peace results from that harmony built into human society by its divine founder, and actualized by men as they thirst after ever greater justice" (78).

Arulsami Pragasam, a member of the small minority of Christians in India, spent his life supporting the rights and needs of the poor in his country. He was an engineer and worked for the government making improvements in public utilities. About 35 years ago he was sent to work in a village in the dry northwest corner of India. For the people of this little desert village, the only source of water was one well, which could be found a couple of miles out of town. The women of caste carried the water back to their homes in pots poised on their heads. Only the people who belonged to a caste were permitted to use the well. The so-called untouchables were not permitted near it. They huddled around the drain pipes of the people who did have access to water, waiting for the soapy waste water that would flow out of them. When it rained, they would dig holes and scoop up muddy water.

Arulsami assumed that if he could bring in a lot of water, the higher castes wouldn't have to walk so far for their water, and with water plentiful, they would share it with the untouchables. He showed the villagers the plans that he had drawn up for a very deep well in the heart of town. It would provide more than enough water and right at their doorsteps. As you might imagine, Arulsami was declared the hero of the day.

The night before the drilling was to begin, the town had a big celebration and Arulsami was asked to give a little speech. As he had done so many times before, he described how convenient and plentiful the water would be, but this time he emphasized that small detail that the town had not considered before. He said, "Of course, with so much water, there will be enough for everyone, even the untouchables." When the people of caste balked at his suggestion, Arulsami said in reply, "No untouchables, no well!" As a result, the town was divided in two, with those who were willing to drink from a common well on one side, and those opposed on the other. Old friends and even families were divided.

Arulsami was villainized in the town. Many people told him, "Everything was normal until you came along." He responded by asking, "So what's so normal about making your neighbors drink out of muddy holes and sewer pipes while you drink out of wells?" For Arulsami Pragasam, peace borne of repression is an illusion. The only peace worth having is borne of justice.

Sometimes, in the midst of describing Jesus as being gentle and peaceful, we develop a rather distorted, anemic impression of him. Throughout the Gospels, Jesus speaks up against injustice. He defends prostitutes, tax collectors, the poor and lepers. Just as Arulsami insisted that everyone in the town should have access to water, Jesus insisted that all people should have access to God's love and mercy, regardless of their sex, ethnicity, physical health, occupation or social status. Just as this message of equality irritated the Indians of caste in Arulsami's town, this message irritated those who thought themselves superior in Jesus' time. But Jesus refused to back down. He called the scribes and Pharisees blind guides and hypocrites. In reply, they called him a madman or possessed.

In the same way, if we are to be true Christians, we must follow Christ in speaking out when we see injustice. We have to defend the poor and the helpless even when it isn't popular, even when it makes trouble for us. Like Jesus, we have to seek peace by standing for justice. Only this kind of accord can bring about a true and lasting peace.

The economy exists to serve people, not the other way around. People have a right to fair wages, safe working conditions, and the right to security in case of sickness, disability, unemployment or old age. All workers have the right to form unions. In fact, unions are referred to in Church teaching as an "indispensable" element in the search for social justice.

Shortly before the Second Vatican Council, Blessed John XXIII asserted:

"We consider it our duty to reaffirm that the remuneration of work is not something that can be left to the laws of the marketplace; nor should it be a decision left to the will of the more powerful. It must be determined in accordance with justice and equity; which means that workers must be paid a wage which allows them to live a truly human life and to fulfill their family obligations in a worthy manner. Other factors, too, enter into the assessment of a just wage: namely, the effective contribution which each individual makes to the economic effort, the financial state of the company for which he works, the requirements of the general good of the particular country ... and finally the requirements of the common good of the universal family of nations" (Mater et Magistra [Mother and Teacher], #71).

Shortly after Vatican II, Pope Paul VI reminded us:

"As the Church solemnly reaffirmed in the recent Council, ‘the beginning, the subject and the goal of all social institutions is and must be the human person.' All people have the right to work, to a chance to develop their qualities and their personalities in the exercise of their professions, to equitable remuneration which will enable them and their families ‘to lead a worthy life on the material, social, cultural and spiritual level' and to assistance in case of need arising from sickness or age" (Octogesima Adveniens [A Call to Action], #14).

I am reminded of the television commercial from many years ago in which two children rush toward their father, exclaiming "Mom made Shake and Bake, and we helped." In working we develop our talents, maximize our contributions to society and actualize our dignity. For in working we help our eternal Father to make the world anew.

Clearly the Church is calling us to make a difference and the message is simple: our faith is profoundly social. We cannot be called truly Catholic unless we hear and heed the Church's call to serve those in need and work for justice and peace. To achieve their fullest impact, the Church's social teachings must be understood and owned by Catholic people. I believe every Catholic person of good will should become acquainted with Catholic social teaching, so I have included as an addendum a bibliography of the papal documents on Catholic social teaching, as well as the statements of the U.S. and Florida bishops.

The Church has an obligation to address and analyze public policy issues from a social and moral point of view. It also has the responsibility to inform its members of the position it takes in supporting or opposing specific legislation. At the same time, shaping public policy is the responsibility of every person. Our democratic form of government and our Church both call us to become involved. The Catholic community brings to public life the insights of the Scriptures and Catholic teaching, broad experience in serving those in need, and a large diverse community. As the U.S. Conference of Catholic Bishops state in their publication Faithful Citizenship:

"One of our greatest blessings in the United States is our right and responsibility to participate in civic life ... As members of the Catholic community, we enter the public forum to act on our moral convictions, to share our experience in serving the poor and vulnerable, and to add our values to the dialogue over our nation's future. Catholics are called to be a community of conscience within the larger society ..."⁽⁸⁾

In his stirring 1979 homily to thousands of youth assembled in Yankee Stadium, Pope John Paul II praised the American people for their "goodness," and commended the Church in the U.S. for the tremendous charitable and social justice works it has developed, not only on the domestic but also on the international level.

Inspired by the parable of the rich man and the poor man (Lk 16:19-31), the Holy Father reminded the young people about the responsibility of the rich to the poor:

"We cannot stand idly by, enjoying our own riches and freedom if, in any place, the Lazarus of the 20th century stands at our doors ... The rich man and Lazarus are both human beings, both of them equally created in the image and likeness of God, both of them equally redeemed by Christ."

He encouraged the rich nations of the world, like the United States, to invite the poor "like guests at your family table," having them take part in the banquet, and not merely leaving them "the crumbs of the feast." I have no doubt that Pope John Paul II, whom I consider as "the Great," will be remembered for his continual insistence that there has to be a proper sharing of the world's material bounty with the less fortunate.

When God endows any one of us with extra gifts, the Lord God expects us to share these gifts, not to hoard them or build up our treasures. Our faith calls us to have a preferential option for the poor and the hungry, and not just a passive concern. We should not limit ourselves simply to notice and pity the poor. Love for the poor has to result in deeds. This means that nations blessed with ample material wealth must be willing to help nations that have little or none at all. In turn families who have a substantial income, or perhaps two incomes, must be ready to assist the needy. Everything we have is ultimately a gift from God who has given us the ability and the opportunities we enjoy.

Very often, people consider any statement of the Church which involves how they spend their money to be outside of the realm of religion. However, the Bible contains more than 2,000 references to money and possessions. The book of Proverbs exhorts us to "Honor the Lord with your wealth as a first charge on all your earnings" (3:9). Out of the 38 parables Jesus told, 16 deal with how we handle our money. Jesus commented more on money than he did on heaven or hell. Recall, if you will, the widow's mite, the rich young man, the description of the rich entering heaven being more difficult that a camel walking through the eye of a needle, the parable of the three stewards, the parable of poor Lazarus on the threshold of the rich man's home, and the foolish man who built storage bins to hold his wealth of wheat.

Even the word "worship" derives from the Old English word "worth-ship." An act of worship is one in which we acknowledge God's worth, God's value in our lives. Worship is speaking words of prayer, but then being willing to put our money where our mouth is. Why is money so important? How we handle money is perhaps the truest indicator of the spiritual condition of the heart. It quickly reveals our level of commitment. As Martin Luther once quipped, inspiring people to open their hearts to God is a start, but it is only when you get them to open their purse to God that you will ever know for sure that they are well and truly converted!

Many times in my 42-years of priestly service in south Florida I have been asked: "Why does the Catholic Church get involved in politics?" The Church encourages her sons and daughters as good citizens of the country to participate in the political arena. In order to make a democracy work, it is necessary that the populace be a thoroughly informed electorate, an electorate careful to keep in mind the fundamental principles of morality, justice, human rights and dignity.

As citizens who enjoy the government's protection, we are morally bound to stand by it and to wish it well. Likewise, we are responsible to confront it when the state fails to uphold the common good, particularly as it pertains to the powerless and the poor. We must be a challenging voice in American society.

In his Angelus message on June 16, 1996 regarding the U.N. Conference on Human Settlements in 1996, Pope John Paul II said:

"It is not right for anyone — still less for public authorities responsible for the common good — to disregard the tragic situation of so many individuals and entire families forced to live on the street or to be content with inhospitable, makeshift shelters. It is also said that so many young people, because of the difficulty in finding housing, often due to the lack or uncertainty of work, must postpone their marriage for a long time or even forego the starting of their own family. Therefore, may this renewed expression of the international ethical and juridical conscience enjoy success: as it confirms the right to housing for all, it also stresses the close connection of this right with the right to start a family and to have an adequately paid job" (1).

These words of our Holy Father pertaining to housing brings home recent news about housing for migrants in our own diocese. On July 3, 2002, it was reported in the local media that "a state investigator touring a condemned migrant camp ... said that the filthy conditions were the worst he had ever seen." The investigator "found the ceiling was collapsing, eaten away from years of mold. Several lines had burst. Rats and roaches had long overrun the property. The sides of the pool, drained last week, were caked with thick green scum."

"In my 15 years with the state health department, I have never seen one this nasty," the investigator was reported as saying.⁽⁹⁾

In the Venice diocese there are thousands of agricultural workers who are good and wholesome people. Our dedicated priests, religious and laity serve them in our missions. It is of great concern to me that those families are provided with safe housing and working conditions under the guidelines of the federal Migrant and Seasonal Agricultural Worker Protection Act. We should not be afraid to address these issues with those responsible, be they owners, farmers, or government officials.

As Catholics, we are called to be a community of consciences within the larger society. Through the United States Conference of Catholic Bishops, the Florida Catholic Conference and our own diocesan Office of Social Justice and Peace, the Church of Venice seeks to impact the development of public policy affecting the citizens of southwest Florida and the nation in the areas of life, health, education, welfare, human and civil rights.

The Church must always address the needs and issues of the times. It is an essential part of our mission to humanize and bring Christian values to cultural, technological, political, social and economic life. While it is true that the Church and the world are not identical, neither are they in irrevocable opposition. Yes, the Church transcends the world, and we, the People of God, exist in the world. Consequently, we have a duty to promote the good of our world and particularly of American society according to the mind of Jesus Christ.

There have been conflicts and tensions in our nation's history which seemed at times to threaten its very existence. Even now the downturn in the economy and unemployment have wrought problems. In spite of it all, we possess a unity that cannot be taken from us even as we enter a new era of global interdependence, socially and economically, which can operate for good or ill. It is the task of the People of God, the Church, to help make it a positive reality by bringing to bear those teachings of social justice that are part of our precious legacy.

We need to build local communities of faith where our social teaching is central; where social ministry is integral; where it is the work of every parishioner. The Holy Father challenges us:

"We are called to collaborate in service and to unite in a common cause wherever a brother or sister is unattended, forgotten, neglected or suffering in any way; wherever human rights are endangered or human dignity offended ..."⁽¹⁰⁾

I am frequently asked: "What can I do as a Catholic in matters that affect the poor and other people who daily cope with human indignity? Their issues appear so complex, so beyond my capacity to have a constructive impact."

It is true that modern and man-made social institutions have developed to a point they seem incomprehensible. Yet, we are a people of hope. Through the sacraments of baptism and confirmation, each of us, as priest, deacon, sister, brother, youth and adult member of the laity, are given the right and the obligation to bring Gospel values in our society. We must act to help remove the burden from the shoulders of people who suffer. Often, our action can be simple and sincere.

On the first anniversary of September 11, 2001, the religious education students at one of our parishes made "Pledges for Tomorrow." These signs of hope included: to love; to stand up for what you believe; to be helpful; volunteer; be kind; give money; pray; visit neighbors; care for environment. These young people pledged 796 hours to carry out these ideals which reflect Catholic social teaching in action.

Each of us can concretely express our commitment to help "the least of these." This participation comes in many forms and it is up to each individual to decide in which capacity he or she might be most useful. For some of us, that means working on a political campaign. For others, it might mean monitoring and lobbying for legislation. For others it could be running for office. Each is important in fulfilling our responsibility to our community and to our Church. Also to consider:

• Pray daily that human dignity be restored to the oppressed in our diocese, our nation and the world.
  
  
• Learn as much as possible about Catholic social teaching by reading Church documents.
  
  
• Offer your gifts and talents to your parish organizations that directly serve the poor or advocate in their behalf.
  
  
• Register with our diocesan Office of Peace and Justice as a social advocate.
  
  
• Enlist as a volunteer in one of the activities of the Department of Pastoral Ministries (Family Life, Youth, Disabilities, Prison, Respect Life) or with agencies of Catholic Charities.
  
  
• Participate in a literacy program to help adults learn to read and write.
  
  
• Each day consider how the decisions you make on a daily basis might affect the poor.
  
  

The people of this nation are generous and concerned. Most of us have been blessed with good health services, a roof over our heads, and food to sustain us. Our democracy with it's free enterprise system allows each one of us to exercise our talents, to work diligently, to advance and enhance our lives and our land. A nation is judged according to how well it cares for those who live on the margins of society. We Catholics will be judged according to how much we have concerned ourselves in matters of social justice and charity toward them.

I leave you with this thought. There once was a person who went to church on Sunday and feasted on the Word of God. Every day that person prayed to God and felt the peace of Christ. In the same neighborhood was a person who was dying of loneliness, or heartbreak, or isolation, or sin, or hunger, or nakedness .... So what happened? Did our protagonist help the needy person? You tell me. You finish the story.

God bless you.

Sincerely in Our Lord,

John J. Nevins, D.D.
Bishop of Venice in Florida
October 25, 2002
18th Anniversary of the Founding of the Diocese of Venice in Florida

Recommended Reading

2001	Catholic Perspective on Crime and Criminal Justice
2000	Welcoming the Stranger Among Us: Unity in Diversity
1999	Faithful Citizenship: Civic Responsibility for a New Millennium
1998	Living the Gospel of Life: A Challenge to American Catholics
1998	Sharing Catholic Social Teaching: Challenges and Directions
1997	Called to Global Solidarity
1996	A Decade after Economic Justice for All
1993	Communities of Salt and Light
1986	Economic Justice for All
1983	The Challenge of Peace
1980	Capital Punishment
1979	Brothers and Sisters to Us
1919	1919 Program of Social Reconstruction

1998	Statement on Proposed Constitutional Amendments
1998	An Open Letter to the Congressional Delegation of Florida Urging Support for the Haitian Legislation
1996	Statement on Rights and Responsibilities In Farm Labor Disputes
1995	Statement on Immigration: The Flight to Egypt
1995	Pastoral Letter on HIV/AIDS
1995	Statement on Reform of the Welfare System
1994	Statement Opposing Casino Gambling
1993	Statement on the Proposed Constitutional Amendment on Discrimination Based on Sexual Orientation
1992	Statement on Haiti
1992	Statement on a Fair Tax Policy
1991	Pastoral Statement Companions in Creation
1989	Statement on Justice and Equality in Florida
1988	Statement on Proposed Constitutional Amendment No. 11
1987	Pastoral Letter on AIDS
1986	Statement on Casino Gambling
1986	Statement Against Pornography
1985	Statement on the Social Concerns of Florida
1981	A Pastoral Letter on Refugees
1978	Statement on Casino Gambling
1977	Human Rights and Family Reunification in Cuba
1976	Housing-Proposed Constitutional Amendment No. 5
1974	Agricultural Workers, Housing, Criminal Justice Reform

1. Dogmatic Constitution on the Church, 9.

2. Decree on the Church's Missionary Activity, 12.

3. P. Hanson, Vita Mirabilis (Louvain, 1668).

4. The United Nations' Hunger Project.

5. Food and Agriculture Organization of the United Nations.

6. U.S. Census Bureau, Demographics Survey Division, June 2001.

7. USCCB, Catholic Campaign for Human Development, USCCB.

8. Faithful Citizenship (USCCB, 1999), p.8.

9. The Sarasota Herald Tribune (July 3, 2002).

10. Pope John Paul II (September 11, 1987), address to Jewish leaders in Miami.