Preferential Option

• ‘preferential option for the poor’

  A term first used in 1968 by Father Pedro Arrupe (Superior General of the Jesuits) and was picked up by the Catholic bishops of Latin America

  It refers to:

  1. The trend in the Bible that shows a preference for individuals who are on the margins of society and who are powerless
  2. The way in which Jesus associated himself more closely with the poor and dispossessed.
• Juan Segundo argues that Christians should not maintain an attitude of neutrality in the face of tragic and pressing problems of human misery and injustice.

  He writes that the Church “intends to struggle, by her own means, for the defence and advancement of the rights of mankind, especially of the poor.” (‘Theology and the Church’)
• Gutierrez described the poor as the 'underside of history' as they are constantly alienated.
• The Church has helped this alienation by focussing on Theology and spirituality instead of action to help the poor.
• A bottom up view must be adopted. Only after solidarity is achieved with the poor does it become helpful to consider the theology of what you are doing. Action must come first.
• Marx believed that in order to achieve reversal one must overcome false consciousness and identify where there is alienation. Therefore, without positive discrimination for the poor no reversal action can happen.
• As Christianity became more widespread in Latin America many areas could not access a priest. Without a priest formed 'base communities' with no hierarchal structure of normal churches. They were liberation theology in practise. People were encouraged to notice something, assess it and act before considering the full theology. It is more important that someone gives someone hungry food than someone understands how the incarnation works.
• Just like how each of the Gospel writers had a different focus, so too can different Christian communities, focus on different groups depending on local needs.
• In order to bring about a just society the areas of injustice must be addressed. Liberation Theology does not deny that in the future the stance may need to change. But, for the moment change will come about with a bottom up view.
• Jesus said 'It is not the healthy who need a doctor but the sick' (Mark 2:17). - Christianity is right to carry on the work of Jesus in this way.
• Some might argue that while Liberation Theology has some good points, it is too poor focussed. There are other groups who need the help too, others who are considered outcasts.
• In the parable of the rich man and Lazarus, Jesus teaches that the rich need as much salvation as anyone else. Liberation theology seems to condemn the rich to hell. However, this simply isn't the case. By focussing on the poor liberation theology may suggest to the rich that they are to help the poor, which is how in the story of the rich man and Lazarus, the rich man would have avoided hades.
• Jesus' death on the cross is a central part of salvation and perhaps liberation theology has lost sight of this. Jesus' death could be argued to be for all people.