One of the main proposals of Pope Francis in Evangelii Gaudium is "the social inclusion of the poor". It is placed in chapter four, graduate The Social Dimension of Evangelization. It is worth recalling in this regard the famous book by Henri De Lubac cited by Benedict XVI in his encyclical on Christian hope, "Catholicism: Social Aspects of Dogma" (Paris 1938).

One of the main proposals of Pope Francis in Evangelii Gaudium is "the social inclusion of the poor". It is placed in chapter four, graduate The Social Dimension of Evangelization. It is worth recalling in this regard the famous book by Henri De Lubac cited by Benedict XVI in his encyclical on Christian hope, "Catholicism: Social Aspects of Dogma" (Paris 1938).

Three points, like the vertices of a triangle, determine, in Evangelii gaudium, the Evangelii Gaudium, the introductory framework of this proposal: the inseparable connection between confession of faith and social commitment; the social consequences of the Gospel; the fact that authentic faith - which is never comfortable or individualistic - leads us to try to help others and improve the world.

These are important aspects of the Christian faith that have been highlighted by recent Popes. Benedict XVI dealt in depth with this essential relationship between Christian faith and social commitment, especially with those most in need, especially in his teachings on the theological virtues, and also when he referred to the nature and mission statement of the Church, the Eucharist and the authenticity of Christian prayer.  

For Pope Francis, the starting point is "our faith in Christ made poor, always close to the poor and excluded" (n. 186). We underline five other points taken from the epigraphs that the Pope himself develops.

a) First of all, Christians, united to God, are called to listen to the cry of the poor and cannot turn a deaf ear. This requires - Francis points out - working to resolve the structural causes of poverty and promote the integral development of the poor, and at the same time carrying out "the simplest and daily gestures of solidarity in the face of the most concrete miseries that we encounter" (n. 188). And all this requires, above all, changes of convictions and interior attitudes.

b) Second, the importance of mercy, precisely as a synthetic expression of charity, according to the Holy Scriptures, and out of"fidelity to the Gospel so as not to run in vain. Especially in the face of "pagan hedonistic individualism" (n. 193), which the Fathers of the Church fought against with prophetic and counter-cultural resistance. St. Paul had already received as a criterion of evangelical authenticity that the poor should not be forgotten (cf. Gal 2:10). The option for the least is "a sign that should never be missing", not as something extrinsic to faith or to the Christianly lived human work , but as an essential aspect that belongs to the heart of the Gospel. And we often forget it.

However, it is such a clear message, says the Pope, that it cannot be obscured. "Let us not be concerned," he therefore proposes, "only to avoid falling into doctrinal errors, but also to be faithful to this luminous path of life and wisdom" (n. 194), because "the defenders of 'orthodoxy' are sometimes accused of passivity, indulgence or guilty complicity with regard to intolerable situations of injustice and the political regimes that maintain them" (Instruction Libertatis nuntius, 1984).

c) Third, from this we can deduce the privileged place of the poor in the People of God. A form of charity witnessed in the whole tradition of the Church, and which the Church has deepened especially in recent decades.

Without the preferential option for the poorest, wrote John Paul II, "the advertisement of the Gospel, even if it is the first charity, runs the risk of being misunderstood or of drowning in the sea of words to which today's society of communication subjects us every day" (Letter Novo Millennio Ineunte, 2001, n. 50).

For the Church," Francis affirms, "the option for the poor is a theological category rather than a cultural, sociological, political or philosophical one" (n. 198). Now, what does it consist of or how does it become concrete? "Our commitment does not consist exclusively in actions or programs of promotion and attendance" (later he will speak of the need to solve the problems of the poor, attacking their structural causes).

Above all, it consists in a "loving attention", in "valuing the poor in their own goodness, (...) with their way of living the faith", in a contemplative love that leads to giving, with gratuity, closeness and cordiality. But above all, the Pope points out, "the preferential option for the poor must be translated principally into a privileged and priority religious attention" (n. 200).

At this point, this warning of Francis particularly resonates: "No one should say that he or she keeps away from the poor because his or her life choices involve paying more attention to other matters. And he observes: "This is a frequent excuse in academic, business or professional, and even ecclesial environments". With regard to the laity, he notes: "While it can be said in general that the vocation and the mission statement proper to the lay faithful is the transformation of the various earthly realities so that every human activity may be transformed by the Gospel, no one can feel exempt from concern for the poor and for social justice" (n. 201; cf. Instruction Libertatis nuntius, 1984, XI, 18).

And he adds, as if in confidence: "I fear that even these words will be the object of only a few comments without any real impact internship. Nevertheless, I trust in the openness and good dispositions of Christians, and I ask you to seek, as a community, new ways to welcome this renewed proposal"(Evangelii Gaudium, n. 201).

d) Fourth, all of the above calls for an in-depth reform of Economics and of politics: that those who dedicate themselves to these activities have a high sense of the dignity and transcendence of the human person, which goes hand in hand with concern for the poor.

In any case, the Pope urges, preferential attention to the poor affects all Christians: "Any community of the Church, insofar as it pretends to subsist quietly without creatively working and cooperating efficiently so that the poor may live with dignity and to include everyone, will also run the risk of dissolution, even if it speaks of social issues or criticizes governments. It will easily end up mired in spiritual worldliness, disguised by religious practices, fruitless meetings or empty speeches" (n. 207).

And Francis apologizes if anyone feels offended by his words; but he insists that he is only moved to free from their unworthy chains those enslaved by an individualistic, indifferent and selfish mentality.

e) Fifth and finally, he concludes this passage of his text by exhorting us to care for fragility, also in the new forms of poverty: the homeless, drug addicts and refugees, indigenous peoples, the elderly and immigrants, the new forms of human trafficking and slavery on work, unborn children, also women who find themselves in difficult situations and are tempted to abortion; and, in a broad sense, the defenselessness of other creatures of this Earth that we have polluted.

In concluding the reading of these paragraphs, we see that Francis' call to the Church to put the poor in a privileged place and to find ways to do so, based on love, is truly incisive. To the extent that they participate in the "sense of faith" and know the suffering Christ, it is necessary to allow ourselves to be evangelized by them, and to attend to each one "considering him as one with himself" (St. Thomas Aquinas, STh, II-II, q 27, a2).

Caring for the poor - we also read - has a particular beauty: the beauty of gratuitous service, totally opposed to the manipulation of the poor for personal or political interests.

This "high value" that Francis grants to the poor, because in them he sees Christ, evokes the famous expression of Bossuet, pronounced before the powerful of the court of King Louis XIV and quoted by Pius XII (speech, 30-III-1941): "The eminent dignity of the poor in the Church".

This high value, the eminent dignity of the poor, is a whole principle for the Education in the faith of every Christian. And also to contribute to educate the poor in the faith; for only if he sees and feels himself considered in the truth of his dignity and value, he will be able to grasp the truth of Christianity.