Liberation theology's teaching on the "preferential option for the poor"

The view that the Gospel demands that Christians must give priority to the poor and act in solidarity with them, including implications of this:

• Placing the right action (orthopraxis)
• Before official Church teaching (orthodoxy) Liberation theologians did not think that theology could be a purely academic endeavour; instead, they argued that it required action.

Liberation theologians thought that for praxis to be successful some analysis is needed of the social, economic, and political conditions that have caused the alienation and exploitation.

It was believed that Christianity did not have the tools to do this analysis and so that is why liberation theologians turn to Marx as someone who does offer a means of explaining this exploitation.

Out of this idea came the term 'preferential option for the poor', which was first stated in 1968 by Father Pedro who was a communal Christian. It refers to the trend in the Bible that shows a preference for those who are on the margins of society and who are powerless and also refers to the way in which Jesus associated himself closely with the poor and the dispossessed.

The preferential option for the poor became a central feature of liberation theology.

Juan Segundo

Segundo made POFP the center of his theology and argued that Christians should not remain neutral when people are suffering, but, that they need to act.

Segundo disagreed with Gutierrez and others that economic, social, and political liberation should come before liberation from sin because he recognized that it might not be possible to liberate from this structural sin.

In the Gospels, Jesus consistently demonstrates a preference for the poor and marginalized, emphasizing their value in the Kingdom of God. Here are several key examples:

The Beatitudes (Matthew 5:3-12, Luke 6:20-23)

• In the Sermon on the Mount (Matthew) and Sermon on the Plain (Luke), Jesus explicitly blesses the poor. In Luke 6:20, Jesus says, "Blessed are you who are poor, for yours is the kingdom of God." This shows a direct preference for the poor, promising them the kingdom.
• In Matthew 5:3, the same beatitude is expressed as, "Blessed are the poor in spirit," which may broaden the interpretation to include not just the economically poor but those who are humble and dependent on God.

Jesus' Mission Statement (Luke 4:18-19)

• In Luke 4:18-19, Jesus begins His public ministry by reading from the book of Isaiah in the synagogue: "The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free." Jesus identifies His mission as being specifically directed toward the poor and the oppressed.

Parable of the Rich Man and Lazarus (Luke 16:19-31)

• In this parable, Jesus contrasts the fate of a rich man who lived in luxury with that of Lazarus, a poor beggar who suffered in life but was rewarded in heaven. The parable demonstrates Jesus' concern for the poor and the consequences of neglecting them.

Parable of the Sheep and the Goats (Matthew 25:31-46)

• Jesus describes the final judgment, where those who cared for the "least of these" (the hungry, thirsty, naked, sick, and imprisoned) are welcomed into the Kingdom. He says, "Whatever you did for one of the least of these brothers and sisters of mine, you did for me" (Matthew 25:40). This shows a clear identification of Jesus with the poor and a call to care for them.

Strengths of preferential option for the poor.

• Liberation theology recognizes that there are groups within society that need the most care and attention.
• In the bible, Jesus focused much of his time on those who needed his help and guidance the most, and as Christians, we should replicate this.
• It would be unfair to give everyone the same level of attention and care when there are some who need it vastly more than others.

Weaknesses of preferential option for the poor.

• Christians should not show a preference for a particular group in society.
• We are all made in the eyes of God and therefore all deserve his equal attention.
• A loving God would not give all his attention to a particular group within society as this would isolate everyone else.