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Dilexi te – adhortacja apostolska ojca świętego Leona XIV o miłości do ubogich
U początku swojego pontyfikatu papież Leon XIV wyraża pragnienie, aby wszyscy chrześcijanie mogli dostrzec silny związek między miłością Chrystusa a Jego wezwaniem, abyśmy stawali się bliźnimi ubogich.
W trosce o słabszych, spychanych na margines świata, ubogich materialnie i duchowo, Papież nie tylko obnaża błędne myślenie świata, prowadzące do krzywdzących uprzedzeń i stereotypów na ich temat, ale pokazuje także, w jaki sposób można mu się przeciwstawić.
Odwołując się do nauczania świętych Franciszka, Jana Chryzostoma i Augustyna, przypomina, że kontakt z tymi, którzy nie mają władzy i wielkości, jest fundamentalnym sposobem spotkania z Panem, ubodzy zaś nie są problemem do rozwiązania, ale prawdziwym bogactwem Kościoła.
W trosce o słabszych, spychanych na margines świata, ubogich materialnie i duchowo, Papież nie tylko obnaża błędne myślenie świata, prowadzące do krzywdzących uprzedzeń i stereotypów na ich temat, ale pokazuje także, w jaki sposób można mu się przeciwstawić.
Odwołując się do nauczania świętych Franciszka, Jana Chryzostoma i Augustyna, przypomina, że kontakt z tymi, którzy nie mają władzy i wielkości, jest fundamentalnym sposobem spotkania z Panem, ubodzy zaś nie są problemem do rozwiązania, ale prawdziwym bogactwem Kościoła.
112 pages, Paperback
Published October 9, 2025
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October 25, 2025
This apostolic exhortation is a perfect baton pass between Francis and Leo’s pontificates. An extended meditation on the concreteness of Christ’s love for the world that is found chiefly in love and care for and with the poor. Love for the poor, Francis and Leo insist, is not just a function of human kindness but is in fact proper to a doctrine of revelation of a God who is Love all the way down. “This is not a matter of mere human kindness but a revelation: contact with those who are lowly and powerless is a fundamental way of encountering the Lord of history. In the poor, he continues to speak to us.”
This document is a truly evangelical gospel all the way through, by which I mean it is truly GOOD news. The Love of God has a concrete object - the poor. The God who has always been an electing God has chosen to be always on the side of the poor and the oppressed. This is the concrete and objective ethical and political content of the declaration of faith that God is Love. As Leo concludes, “A Church that sets no limits to love, that knows no enemies to fight but only men and women to love, is the Church that the world needs today.” Amen and Amen.
This document is a truly evangelical gospel all the way through, by which I mean it is truly GOOD news. The Love of God has a concrete object - the poor. The God who has always been an electing God has chosen to be always on the side of the poor and the oppressed. This is the concrete and objective ethical and political content of the declaration of faith that God is Love. As Leo concludes, “A Church that sets no limits to love, that knows no enemies to fight but only men and women to love, is the Church that the world needs today.” Amen and Amen.
October 10, 2025
Pope Leo’s first “Apostolic Exhortation” was a real joy to read. My only complaint is we keep using these crazy latin titles for these things- I particularly like the translation of this one- “I have loved you.”- a quote meant to inspire the early Christians suffering persecution in Rome, now turned to those suffering poverty and injustice today. I think once it becomes more widely read and processed, it’s going to become the motivator for a lot of good movement in the Church.
I think it’s best summed up by its concluding line:
“Through your work, your efforts to change unjust social structures or your simple, heartfelt gesture of closeness and support, the poor will come to realize that Jesus’ words are addressed personally to each of them: ‘I have loved you’”
I think it’s best summed up by its concluding line:
“Through your work, your efforts to change unjust social structures or your simple, heartfelt gesture of closeness and support, the poor will come to realize that Jesus’ words are addressed personally to each of them: ‘I have loved you’”
October 15, 2025
Un anuncio valiente, primer texto de León XIV
October 22, 2025
ESPAÑOL: Excelente revisión de la opción preferencial de Dios y la Iglesia por los pobres, con muchas consecuencias para nuestro comportamiento personal.
ENGLISH: An excellent revision of God's and the Church's preferential option for the poor, with many consequences for our personal behavior.
ENGLISH: An excellent revision of God's and the Church's preferential option for the poor, with many consequences for our personal behavior.
November 6, 2025
O Papa Leão XIV continuou o trabalho de redação do Papa Francisco sobre o amor para com os pobres, numa Exortação que, tomando a realidade dos nossos dias, apela à reflexão e à ação no mundo.
A Exortação encontra-se dividida em cinco capítulos e, diria, em duas partes essenciais: por um lado, lembra-se que Deus escolhe os pobres que são a maior riqueza da Igreja e, por outro lado, fazendo um percurso histórico, somos recordados dos desafios atualíssimos que sobre nós impendem nesta matéria.
Em relação à primeira parte é tocante a forma como somos lembrados que Cristo é pobre (nasceu numa manjedoura), Cristo vive de trabalho manual (hierarquicamente na sociedade, ocupa uma posição inferior à dos agricultores e, por isso, é lhe permitido respigar os campos – Mc 2, 23-28, p. 20), Cristo é imigrante (os seus pais fugiram para o Egito para que o Menino sobrevivesse à perseguição de Herodes).
No caminho entre ambas as partes, verificamos o papel dos pobres na Bíblia e somos recordados da Parábola do Bom Samaritano (objeto maior da Encíclica “Todos Irmãos” do Papa Francisco). Também nos damos conta da caridade cristã nas primeiras comunidades e no maior tesouro que a Igreja possuía. A esse propósito, somos recordados do serviço de São Lourenço que, instado pelas autoridades romanas a entregar tal tesouro, leva, no dia seguinte, os pobres (p. 35). O papel no cuidado pode assumir, como nos é exemplificado por vários santos, diversos objetos: cuidado dos doentes, cuidado dos presos, a preparação na educação, a dedicação monástica, as formas de atuação perante escravidões modernas (tráfico de pessoas, trabalhos forçados, exploração sexual, dependências), o cuidado dos migrantes (até porque todos somos migrantes e essa é a génese do Povo de Deus, desde a migração de Abraão, de Moisés, de Maria, José e Jesus). Numa palavra: o cuidado a todos os habitantes das periferias existenciais (p. 65).
Numa perspetiva cristocêntrica (que não é apenas social), somos recordados que cada doente, encarcerado, “em cada migrante rejeitado, é o próprio Cristo que bate às portas da Comunidade” (p. 65).
Por isso, surge-nos uma reflexão concreta que é a dos dias de hoje e que garante continuidade na tradição da Doutrina Social da Igreja, desde a “Rerum Novarum” de Leão XIII. A este propósito, não posso deixar de destacar três passagens impressivas:
«14. Os pobres não existem por acaso ou por um cego e amargo destino. Muito menos a pobreza é uma escolha, para a maioria deles. No entanto, ainda há quem ouse afirmá-lo, demonstrando cegueira e crueldade. Entre os pobres há também, obviamente, aqueles que não querem trabalhar, talvez porque os seus antepassados, que trabalharam toda a vida, morreram pobres. Mas há muitos homens e mulheres que trabalham de manhã à noite, recolhendo papelão, por exemplo, ou realizando outras atividades semelhantes, embora saibam que este esforço servirá apenas para sobreviver e nunca para melhorar verdadeiramente as suas vidas. Não podemos dizer que a maioria dos pobres estão nessa situação porque não obtiveram “méritos”, de acordo com a falsa visão da meritocracia, segundo a qual parece que só têm mérito aqueles que tiveram sucesso na vida.» (p. 17)
«92. “(…)Tal desequilíbrio provém de ideologias que defendem a autonomia absoluta dos mercados e a especulação financeira. Por isso, negam o direito de controle dos Estados, encarregados de velar pela tutela do bem comum. Instaura-se uma nova tirania invisível, às vezes virtual, que impõe, de forma unilateral e implacável, as suas leis e as suas regras”. [94] Embora não faltem diversas teorias que tentam justificar o estado atual das coisas ou explicar que a racionalidade económica nos exige esperar que as forças invisíveis do mercado resolvam tudo, a dignidade de cada pessoa humana deve ser respeitada já agora, não só amanhã, e a situação de miséria de tantas pessoas, a quem é negada esta dignidade, deve ser um apelo constante à nossa consciência.» (p. 82)
«95. Acontece que «no modelo “do êxito” e “individualista” em vigor, parece que não faz sentido investir para que os lentos, fracos ou menos dotados possam também singrar na vida». [100] A pergunta que reiteradamente surge é sempre a mesma: os menos dotados não são seres humanos? Os mais fracos não têm a nossa mesma dignidade? Aqueles que nasceram com menos possibilidades valem menos como seres humanos e devem limitar-se apenas a sobreviver? A resposta que damos a estas perguntas determina o valor das nossas sociedades e dela também depende o nosso futuro: ou reconquistamos a nossa dignidade moral e espiritual ou caímos numa espécie de poço de imundície. Se não pararmos a pensar as coisas a sério, continuaremos, de forma explícita ou dissimulada, a «legitimar o modelo distributivo atual, no qual uma minoria se julga com o direito de consumir numa proporção que seria impossível generalizar, porque o planeta não poderia sequer conter os resíduos de tal consumo». [101]» (p.82)
Por fim, o Papa exorta todos à atuação, não apenas numa esfera priva (p. 101), redunde apenas em temas sociais, críticas a Governos, em discursos vazios, mas em ação, quer através do trabalho, quer em empenho em mudar estruturas sociais injustas, que num gesto de ajuda simples (p. 106).
O texto integral da Exortação está disponível em: https://www.vatican.va/content/leo-xi... .
A Exortação encontra-se dividida em cinco capítulos e, diria, em duas partes essenciais: por um lado, lembra-se que Deus escolhe os pobres que são a maior riqueza da Igreja e, por outro lado, fazendo um percurso histórico, somos recordados dos desafios atualíssimos que sobre nós impendem nesta matéria.
Em relação à primeira parte é tocante a forma como somos lembrados que Cristo é pobre (nasceu numa manjedoura), Cristo vive de trabalho manual (hierarquicamente na sociedade, ocupa uma posição inferior à dos agricultores e, por isso, é lhe permitido respigar os campos – Mc 2, 23-28, p. 20), Cristo é imigrante (os seus pais fugiram para o Egito para que o Menino sobrevivesse à perseguição de Herodes).
No caminho entre ambas as partes, verificamos o papel dos pobres na Bíblia e somos recordados da Parábola do Bom Samaritano (objeto maior da Encíclica “Todos Irmãos” do Papa Francisco). Também nos damos conta da caridade cristã nas primeiras comunidades e no maior tesouro que a Igreja possuía. A esse propósito, somos recordados do serviço de São Lourenço que, instado pelas autoridades romanas a entregar tal tesouro, leva, no dia seguinte, os pobres (p. 35). O papel no cuidado pode assumir, como nos é exemplificado por vários santos, diversos objetos: cuidado dos doentes, cuidado dos presos, a preparação na educação, a dedicação monástica, as formas de atuação perante escravidões modernas (tráfico de pessoas, trabalhos forçados, exploração sexual, dependências), o cuidado dos migrantes (até porque todos somos migrantes e essa é a génese do Povo de Deus, desde a migração de Abraão, de Moisés, de Maria, José e Jesus). Numa palavra: o cuidado a todos os habitantes das periferias existenciais (p. 65).
Numa perspetiva cristocêntrica (que não é apenas social), somos recordados que cada doente, encarcerado, “em cada migrante rejeitado, é o próprio Cristo que bate às portas da Comunidade” (p. 65).
Por isso, surge-nos uma reflexão concreta que é a dos dias de hoje e que garante continuidade na tradição da Doutrina Social da Igreja, desde a “Rerum Novarum” de Leão XIII. A este propósito, não posso deixar de destacar três passagens impressivas:
«14. Os pobres não existem por acaso ou por um cego e amargo destino. Muito menos a pobreza é uma escolha, para a maioria deles. No entanto, ainda há quem ouse afirmá-lo, demonstrando cegueira e crueldade. Entre os pobres há também, obviamente, aqueles que não querem trabalhar, talvez porque os seus antepassados, que trabalharam toda a vida, morreram pobres. Mas há muitos homens e mulheres que trabalham de manhã à noite, recolhendo papelão, por exemplo, ou realizando outras atividades semelhantes, embora saibam que este esforço servirá apenas para sobreviver e nunca para melhorar verdadeiramente as suas vidas. Não podemos dizer que a maioria dos pobres estão nessa situação porque não obtiveram “méritos”, de acordo com a falsa visão da meritocracia, segundo a qual parece que só têm mérito aqueles que tiveram sucesso na vida.» (p. 17)
«92. “(…)Tal desequilíbrio provém de ideologias que defendem a autonomia absoluta dos mercados e a especulação financeira. Por isso, negam o direito de controle dos Estados, encarregados de velar pela tutela do bem comum. Instaura-se uma nova tirania invisível, às vezes virtual, que impõe, de forma unilateral e implacável, as suas leis e as suas regras”. [94] Embora não faltem diversas teorias que tentam justificar o estado atual das coisas ou explicar que a racionalidade económica nos exige esperar que as forças invisíveis do mercado resolvam tudo, a dignidade de cada pessoa humana deve ser respeitada já agora, não só amanhã, e a situação de miséria de tantas pessoas, a quem é negada esta dignidade, deve ser um apelo constante à nossa consciência.» (p. 82)
«95. Acontece que «no modelo “do êxito” e “individualista” em vigor, parece que não faz sentido investir para que os lentos, fracos ou menos dotados possam também singrar na vida». [100] A pergunta que reiteradamente surge é sempre a mesma: os menos dotados não são seres humanos? Os mais fracos não têm a nossa mesma dignidade? Aqueles que nasceram com menos possibilidades valem menos como seres humanos e devem limitar-se apenas a sobreviver? A resposta que damos a estas perguntas determina o valor das nossas sociedades e dela também depende o nosso futuro: ou reconquistamos a nossa dignidade moral e espiritual ou caímos numa espécie de poço de imundície. Se não pararmos a pensar as coisas a sério, continuaremos, de forma explícita ou dissimulada, a «legitimar o modelo distributivo atual, no qual uma minoria se julga com o direito de consumir numa proporção que seria impossível generalizar, porque o planeta não poderia sequer conter os resíduos de tal consumo». [101]» (p.82)
Por fim, o Papa exorta todos à atuação, não apenas numa esfera priva (p. 101), redunde apenas em temas sociais, críticas a Governos, em discursos vazios, mas em ação, quer através do trabalho, quer em empenho em mudar estruturas sociais injustas, que num gesto de ajuda simples (p. 106).
O texto integral da Exortação está disponível em: https://www.vatican.va/content/leo-xi... .
October 21, 2025
This was a first for me -reading an apostolic exhortation. I figured I'd give it a go, thinking it was going to be a few pages or so, only to find out it was 120 pages. Since it's basically the length of a book, I figured I'd write a review on Goodreads because, why not? I'm sure I won't get everything in my review perfect but after watching a few YouTube reviews on Dilexi te, I wanted to stick in a few points that were mentioned. Apparently, it is fairly common for an incoming pope to inherit and complete an unfinished encyclical from a prior pope. Encyclicals are formal teaching letters discussing new topics or issues being addressed by the papacy. Pope Leo XIV, after completing it, actually changed the document to an apostolic exhortation, which is more akin to an educational meditation for the Catholic Church that reinforces our call to love and care for the poor. Dilexi te meaning 'I have loved you'. The document is comprised of five chapters covering
1. an introduction to the topic -our duty to care for the poor by helping, serving, advocating, welcoming, caring, listening, and teaching. Love of God is intricately connected with love of the poor. We encounter God in service of the poor.
2. a reminder that spreading the word of God does not supersede serving the poor. Jesus chose to enter into the life of the poor TO bring the good news to the poor. The poor are not just a small faction that you can get too after you have served the rest of the congregation, whenever you get around to it. Or leaving service to the poor to those parishioners who choose this as their particular ministry. We are ALL called to extend ourselves to the poor.
3. a detailed history of the many priests, nuns, brothers, etc. who have served the poor in various ways over the centuries -providing education, healthcare, hospitality, freeing/visiting prisoners, to providing food, shelter, clothing, and financial assistance to the needy.
4. reinforcing the church's social doctrine on respecting the dignity of the poor and the church's commitment to fixing social structures that lead to poverty.
5. discussion on challenges of caring for the poor and the variety of ways one CAN serve the poor- feeding and clothing ministries, sharing faith, emotional support of the mentally ill and addicted, education assistance, health and wellness support, financial assistance, assisting migrants and refugees, prison ministry.
The exhortation reaffirms the Christian imperative to care for the poor AS VITAL, it is an INTREGAL part living a liturgical life, not an afterthought. The pope rebukes those who greedily accumulate and hoard wealth. The laity should consider themselves as stewards of treasure, not owners.
As a 120 page read, it is over long, and overly wordy. This could totally be less than half the length. But as a meditation, the topic is spot on and well covered. I know I am not alone in failing to prioritize care for the poor at the same level I prioritize going to mass or praying. I absolutely figure that 'other parishioners' are handling the food pantry or volunteering to 'feed the homeless' when opportunities come up. At the same time, the document does recognize that there are those 'poor in spirit (emotionally) or faith (spiritually)' and ministries that serve these parishioners ARE serving the poor, too. Do not overlook the small gestures you do that serve the poor -when you give a pan handler some money or a kind word, you visit an elderly person in a nursing home, or visit someone in a mental hospital, or prison, when you drive someone who doesn't have access to transportation. Being mindful of our call to REGULARLY care for the poor is definitely worthy of a lengthy discussion.
1. an introduction to the topic -our duty to care for the poor by helping, serving, advocating, welcoming, caring, listening, and teaching. Love of God is intricately connected with love of the poor. We encounter God in service of the poor.
2. a reminder that spreading the word of God does not supersede serving the poor. Jesus chose to enter into the life of the poor TO bring the good news to the poor. The poor are not just a small faction that you can get too after you have served the rest of the congregation, whenever you get around to it. Or leaving service to the poor to those parishioners who choose this as their particular ministry. We are ALL called to extend ourselves to the poor.
3. a detailed history of the many priests, nuns, brothers, etc. who have served the poor in various ways over the centuries -providing education, healthcare, hospitality, freeing/visiting prisoners, to providing food, shelter, clothing, and financial assistance to the needy.
4. reinforcing the church's social doctrine on respecting the dignity of the poor and the church's commitment to fixing social structures that lead to poverty.
5. discussion on challenges of caring for the poor and the variety of ways one CAN serve the poor- feeding and clothing ministries, sharing faith, emotional support of the mentally ill and addicted, education assistance, health and wellness support, financial assistance, assisting migrants and refugees, prison ministry.
The exhortation reaffirms the Christian imperative to care for the poor AS VITAL, it is an INTREGAL part living a liturgical life, not an afterthought. The pope rebukes those who greedily accumulate and hoard wealth. The laity should consider themselves as stewards of treasure, not owners.
As a 120 page read, it is over long, and overly wordy. This could totally be less than half the length. But as a meditation, the topic is spot on and well covered. I know I am not alone in failing to prioritize care for the poor at the same level I prioritize going to mass or praying. I absolutely figure that 'other parishioners' are handling the food pantry or volunteering to 'feed the homeless' when opportunities come up. At the same time, the document does recognize that there are those 'poor in spirit (emotionally) or faith (spiritually)' and ministries that serve these parishioners ARE serving the poor, too. Do not overlook the small gestures you do that serve the poor -when you give a pan handler some money or a kind word, you visit an elderly person in a nursing home, or visit someone in a mental hospital, or prison, when you drive someone who doesn't have access to transportation. Being mindful of our call to REGULARLY care for the poor is definitely worthy of a lengthy discussion.
October 31, 2025
It was my first time reading a longer work from a Pope and I enjoyed it and was challenged by it. It's separated into 5 short chapters, each of which is separated into smaller paragraphs, of which there are 121 in total. This made the pacing of reading easy.
The exhortation talks about the necessity of a Church that is for the poor and with the poor, articulating this theme by showing it is a centrality in both the Bible and Tradition. It tells us to not simply treat the poor as objects of charity, but subjects of dignity and value - in whom, and with whom, God can be encountered. It highlights love for the poor as concrete acts of faith, which is an evangelical light to the world around us.
I found these 2 quotes to be personally challenging:
“Let no one consider himself secure, saying, ‘I do not steal from others, but simply enjoy what is rightfully mine.’ The rich man was not punished because he took what belonged to others, but because, while possessing such great riches, he had become impoverished within." Pope Leo quoting St Gregory.
"Our love and our deepest convictions need to be continually cultivated, and we do so through our concrete actions. Remaining in the realm of ideas and theories, while failing to give them expression through frequent and practical acts of charity, will eventually cause even our most cherished hopes and aspirations to weaken and fade away. For this very reason, we Christians must not abandon almsgiving. It can be done in different ways, and surely more effectively, but it must continue to be done."
The exhortation talks about the necessity of a Church that is for the poor and with the poor, articulating this theme by showing it is a centrality in both the Bible and Tradition. It tells us to not simply treat the poor as objects of charity, but subjects of dignity and value - in whom, and with whom, God can be encountered. It highlights love for the poor as concrete acts of faith, which is an evangelical light to the world around us.
I found these 2 quotes to be personally challenging:
“Let no one consider himself secure, saying, ‘I do not steal from others, but simply enjoy what is rightfully mine.’ The rich man was not punished because he took what belonged to others, but because, while possessing such great riches, he had become impoverished within." Pope Leo quoting St Gregory.
"Our love and our deepest convictions need to be continually cultivated, and we do so through our concrete actions. Remaining in the realm of ideas and theories, while failing to give them expression through frequent and practical acts of charity, will eventually cause even our most cherished hopes and aspirations to weaken and fade away. For this very reason, we Christians must not abandon almsgiving. It can be done in different ways, and surely more effectively, but it must continue to be done."
October 21, 2025
Excited for everyone who was randomly clamoring for Pope Leo to write something in the first week of his papacy to report back that they read every word of this and got absolutely lit up.
This exhortation is the real tea, and it’s hard (for me) to swallow if taken seriously.
“God shows a preference for the poor: the Lord’s words of hope and liberation are addressed first of all to them…And the Church, if she wants to be Christ’s Church, must be a Church of the Beatitudes, one that makes room for the little ones and walks poor with the poor, a place where the poor have a privileged place” (#21).
This exhortation is the real tea, and it’s hard (for me) to swallow if taken seriously.
“God shows a preference for the poor: the Lord’s words of hope and liberation are addressed first of all to them…And the Church, if she wants to be Christ’s Church, must be a Church of the Beatitudes, one that makes room for the little ones and walks poor with the poor, a place where the poor have a privileged place” (#21).
October 13, 2025
Buen debut de Robert!
Está MUY buena. Me hizo pensar y reflexionar mucho sobre cuánto y cómo vivo (y vivimos como Iglesia) esta cercanía con los pobres, marginados, migrantes. Me falta (y me atrevo a decir que NOS) falta mucho en este tema como Iglesia.
Me hubiera gustado que mencionara más sobre la propia pobreza.
Emocionante leer sobre las órdenes mendicantes.
Leer esto me recordó mucho a la raza de Christ in the City.
“No estamos en el horizonte de la beneficencia, sino de la Revelación; el contacto con quien no tiene poder ni grandeza es un modo fundamental de encuentro con el Señor de la historia. En los pobres Él sigue teniendo algo que decirnos.”
“«Si alguien vive en la abundancia, y viendo a su hermano en la necesidad, le cierra su corazón, ¿cómo permanecerá en él el amor de Dios?» (1 Jn 3,17).”
“servir a los pobres no es un gesto de arriba hacia abajo, sino un encuentro entre iguales, donde Cristo se revela y es adorado.”
“La realidad es que los pobres para los cristianos no son una categoría sociológica, sino la misma carne de Cristo.”
Está MUY buena. Me hizo pensar y reflexionar mucho sobre cuánto y cómo vivo (y vivimos como Iglesia) esta cercanía con los pobres, marginados, migrantes. Me falta (y me atrevo a decir que NOS) falta mucho en este tema como Iglesia.
Me hubiera gustado que mencionara más sobre la propia pobreza.
Emocionante leer sobre las órdenes mendicantes.
Leer esto me recordó mucho a la raza de Christ in the City.
“No estamos en el horizonte de la beneficencia, sino de la Revelación; el contacto con quien no tiene poder ni grandeza es un modo fundamental de encuentro con el Señor de la historia. En los pobres Él sigue teniendo algo que decirnos.”
“«Si alguien vive en la abundancia, y viendo a su hermano en la necesidad, le cierra su corazón, ¿cómo permanecerá en él el amor de Dios?» (1 Jn 3,17).”
“servir a los pobres no es un gesto de arriba hacia abajo, sino un encuentro entre iguales, donde Cristo se revela y es adorado.”
“La realidad es que los pobres para los cristianos no son una categoría sociológica, sino la misma carne de Cristo.”
October 12, 2025
„Cóż to za korzyść dla Niego, jeśli Jego ołtarz pełen jest złotych kielichów, a On sam umiera z głodu (w osobie biedaka)? Najpierw nasyć głodnego, a potem z tego co zostanie, przyozdób także Jego ołtarz.”
December 15, 2025
Pope Leo XIV in his Encyclical spells out how the Church finds its fulfilment in recognizing Christ in the poor, needy and abandoned. Taking cues from the different religious orders and social institutions, he shows how care and concern for the poor helps us discover Christ and puts us on a path to holiness
October 19, 2025
In his first Apostolic Exhortation Pope Leo presents the love of Christ manifested in a preferential option for the poor. He notes the many faces of the poor including those who lack material means, those wo are marginalized in society, those who are morally, spiritually or culturally poor. He decries the increase of inequality in society as the rich become richer, the poor become poorer. He addresses migration asking us to “welcome, protect, promote, and integrate” and urges us to see migrants as teachers of the gospel. He addresses women who are victims of violence and exclusion. He challenges those who disparage almsgiving or are indifferent to suffering. He draws on the witness of saints, blessed and religious and highlights the right to education. There’s a lot in this exhortation – a lot to pray about, a lot to digest and a lot to act on.
Sadly I didn't read this in French, but in English but I couldn't find an upload of this document in English to attach my review to.
Sadly I didn't read this in French, but in English but I couldn't find an upload of this document in English to attach my review to.
October 11, 2025
Dios no nos ha dejado solos, Dios nos tiene a nosotros, obra a través de nosotros y busca que seamos quienes ayudamos a los mas necesitados, que tengamos en nuestras manos también la capacidad gloriosa de ayudar, de amar – que mayor regalo que el de tener ese poder de Dios por sanar y tomar al hermano para ayudarlo a seguir caminando. Aunque no nos sintamos dignos, Dios nos llama a ser capaces de hacer su deseo de justicia y amor posible. Dios nos atraviesa en esa compasión y ansias por luchar por quienes más nos necesitan. Ahora lo siento posible. Tengo la fuerza de Dios en mí para hacer el bien aunque no parezca que pueda revelarme ante el mal, sí puedo porque Dios está en mí.
October 9, 2025
Read the English version on the Vatican website. It’s great. It’s a challenging read not in words but in the message. We need to care for the poor. Pope Leo calls us to do that, gives countless examples from history of the Church doing this, and quotes many Popes and their writings/sayings on the Church’s love for the poor. Pope Leo inspires us through his own work as a missionary in Peru, helping us love the poor as we love ourselves. Love the poor as Christ loves us. It’s a challenge, yet inspires me. A lot of quotes I thought this is genius who wrote this line?!?! It was Pope Francis. This document serves as a great bridge of unity not only among all of Church history, but most especially from Francis to Leo.
October 12, 2025
The poor are not guilty of their poverty and we should always give money to a beggar.
“Almsgiving at least offers us a chance to halt before the poor, to look into their eyes, to touch them and to share something of ourselves with them. In any event, almsgiving, however modest, brings a touch of pietas into a society otherwise marked by the frenetic pursuit of personal gain.”
“Almsgiving at least offers us a chance to halt before the poor, to look into their eyes, to touch them and to share something of ourselves with them. In any event, almsgiving, however modest, brings a touch of pietas into a society otherwise marked by the frenetic pursuit of personal gain.”
October 29, 2025
It was a great nod to Pope Francis and beginning to Pope Leo's writings.
"A Church that sets no limits to love...is the Church that the world needs today."
"A Church that sets no limits to love...is the Church that the world needs today."
December 10, 2025
Una lectura muy profunda donde el Papa logra hacer entender la importancia de este tema para la Iglesia y para la vida personal de cada cristiano. Además logra aterrizar las ideas, no se queda solo en una exhortación, aunque ese sea el tipo de documento. Se agradece la claridad y la facilidad de aplicación.
December 15, 2025
I picked up this volume for a few reasons, first it was the first formal document from our New Holy Father Pope Leo XIV, second it was the next volume in Father Mark Goring’s Saint Mark’s School of Reading. This is available on the Vatican website for free, and the Opus Dei site as well, but I prefer the CTS Booklet version, I just wish they could publish an eBook edition. I worked through two different versions of this book, this physical edition and the eBook edition available from Opus Dei. I used text-to-speech to listen to the eBook and read this version. Father Mark gave some sound advice before we even began reading it as a group. He recommended that we not read or listen to much commentary about it until we have read it ourselves. I read it through with that in mind. Then I worked through the video lessons with Father Mark and guests, and then I listened to it while following along using adaptive technology.
About this volume we are informed that:
““[Love for the poor] is not a matter of mere human kindness but a revelation: contact with those who are lowly and powerless is a fundamental way of encountering the Lord of history. In the poor, he continues to speak to us.” (Pope Leo XIV)
The description of this volume is:
“In his final months, Pope Francis was preparing an Apostolic Exhortation on the Church's care for the poor. Giving it the title "Dilexi Te", he intended it to be a follow-up to his final encyclical, "Dilexit Nos". The title is a message of love from Jesus to the poor, referring to the Book of Revelation: "You have but little power," yet "I have loved you" (3:9).
Now, at the start of his pontificate, Pope Leo XIV has chosen to make this document his own, by adding his own reflections to those of Pope Francis, "since I share the desire of my beloved predecessor that all Christians come to appreciate the close connection between Christ’s love and his summons to care for the poor."
"Love for the Lord, then, is one with love for the poor. The same Jesus who tells us, "The poor you will always have with you" (Mt 26:11), also promises the disciples: "I am with you always" (Mt 28:20). We likewise think of his saying: "Just as you did it to one of the least of these brothers and sisters of mine, you did it to me" (Mt 25:40). This is not a matter of mere human kindness but a revelation: contact with those who are lowly and powerless is a fundamental way of encountering the Lord of history. In the poor, he continues to speak to us." (§5)”
The chapters in this volume are:
Introduction
A Few Essential Words
God Chooses the Poor
A Church for the Poor
A History That Continues
A Constant Challenge
I highlighted a few passages while reading this volume the second time, they are:
“It was a small gesture, of course, but those who suffer know how great even a small gesture of affection can be, and how much relief it can bring. Jesus understood this and told the disciples that the memory of her gesture would endure:”
“The simplicity of that woman’s gesture speaks volumes. No sign of affection, even the smallest, will ever be forgotten, especially if it is shown to those who are suffering, lonely or in need, as was the Lord at that time.”
“Care for the poor was also a great concern of Saint Francis of Assisi: in the person of a leper, Christ himself embraced Francis and changed his life. Even today, Saint Francis, as the Poor Man of Assisi, continues to inspire us by his outstanding example.”
“The condition of the poor is a cry that, throughout human history, constantly challenges our lives, societies, political and economic systems, and, not least, the Church.”
“In general, we are witnessing an increase in different kinds of poverty, which is no longer a single, uniform reality but now involves multiple forms of economic and social impoverishment, reflecting the spread of inequality even in largely affluent contexts.”
“Of course, among the poor there are also those who do not want to work, perhaps because their ancestors, who worked all their lives, died poor. However, there are so many others—men and women—who nonetheless work from dawn to dusk, perhaps collecting scraps or the like, even though they know that their hard work will only help them to scrape by, but never really improve their lives.”
“The poor cannot be neglected if we are to remain within the great current of the Church’s life that has its source in the Gospel and bears fruit in every time and place.”
“This “preference” never indicates exclusivity or discrimination towards other groups, which would be impossible for God. It is meant to emphasize God’s actions, which are moved by compassion toward the poverty and weakness of all humanity.”
“From the beginning of Scripture, God’s love is vividly demonstrated by his protection of the weak and the poor, to the extent that he can be said to have a particular fondness for them.”
“Indeed, that is how Jesus’ poverty is best described: he experienced the same exclusion that is the lot of the poor, the outcast of society. Jesus is a manifestation of this privilegium pauperum. He presented himself to the world not only as a poor Messiah, but also as the Messiah of and for the poor.”
“Here the intrinsic value of respect for others is expressly stated: anyone in need, even an enemy, always deserves our assistance.”
“Jesus’ teaching on the primacy of love for God is clearly complemented by his insistence that one cannot love God without extending one’s love to the poor.”
“It is significant that the first disciple to bear witness to his faith in Christ to the point of shedding his blood was Stephen, who belonged to this group. In him, the witness of caring for the poor and of martyrdom are united.”
“A little less than two centuries later, another deacon, Saint Lawrence, will demonstrate his fidelity to Jesus Christ in a similar way by uniting martyrdom and service to the poor.”
“From the first centuries, the Fathers of the Church recognized in the poor a privileged way to reach God, a special way to meet him. Charity shown to those in need was not only seen as a moral virtue, but a concrete expression of faith in the incarnate Word.”
“The Almighty will not be outdone in generosity to those who serve the people most in need: the greater the love for the poor, the greater the reward from God.”
“When the Church kneels beside a leper, a malnourished child or an anonymous dying person, she fulfills her deepest vocation: to love the Lord where he is most disfigured.”
“The monks’ witness showed that voluntary poverty, far from being misery, is a path of freedom and communion.”
“By forming consciences and transmitting wisdom, monks contributed to a Christian pedagogy of inclusion. Culture, marked by faith, was shared with simplicity. Knowledge, illuminated by charity, became service. Monastic life thus revealed itself as a style of holiness and a concrete way to transform society.”
“The monastic tradition teaches us that prayer and charity, silence and service, cells and hospitals form a single spiritual fabric. The monastery is a place of listening and action, of worship and sharing.”
“Christian holiness often flourishes in the most forgotten and wounded places of humanity. The poorest of the poor—those who lack not only material goods but also a voice and the recognition of their dignity—have a special place in God’s heart.”
“We could also mention individuals such as Saint Benedict Menni and the Sisters Hospitallers of the Sacred Heart of Jesus, who worked alongside people with disabilities; Saint Charles de Foucauld among the communities of the Sahara; Saint Katharine Drexel for the most underprivileged groups in North America; Sister Emmanuelle, with the garbage collectors in the Ezbet El Nakhl neighborhood of Cairo; and many others.”
“Let me state once again that the most important way to help the disadvantaged is to assist them in finding a good job, so that they can lead a more dignified life by developing their abilities and contributing their fair share. In this sense, “lack of work means far more than simply not having a steady source of income. Work is also this, but it is much, much more. By working we become a fuller person, our humanity flourishes, young people become adults only by working.”
“Our love and our deepest convictions need to be continually cultivated, and we do so through our concrete actions. Remaining in the realm of ideas and theories, while failing to give them expression through frequent and practical acts of charity, will eventually cause even our most cherished hopes and aspirations to weaken and fade away.”
I hope those quotes give you a feel for the content of this Apostolic Letter. I admit I was unsure of what to expect when I began reading this. I am thankful I gave it a read. This was an interesting document to read. And to be honest at times not an easy one. I paused several times to really think on specific points or to pray. And I can say it is one that has spurred me to action.
I am thankful I gave this a read and for the video’s from Father Mark and team. It was well worth working through.
Read reviews of other books by from the Catholic Truth Society on my blog Book Reviews and More.
This book is part of a series of reviews: 2025 Catholic Reading Plan!
About this volume we are informed that:
““[Love for the poor] is not a matter of mere human kindness but a revelation: contact with those who are lowly and powerless is a fundamental way of encountering the Lord of history. In the poor, he continues to speak to us.” (Pope Leo XIV)
The description of this volume is:
“In his final months, Pope Francis was preparing an Apostolic Exhortation on the Church's care for the poor. Giving it the title "Dilexi Te", he intended it to be a follow-up to his final encyclical, "Dilexit Nos". The title is a message of love from Jesus to the poor, referring to the Book of Revelation: "You have but little power," yet "I have loved you" (3:9).
Now, at the start of his pontificate, Pope Leo XIV has chosen to make this document his own, by adding his own reflections to those of Pope Francis, "since I share the desire of my beloved predecessor that all Christians come to appreciate the close connection between Christ’s love and his summons to care for the poor."
"Love for the Lord, then, is one with love for the poor. The same Jesus who tells us, "The poor you will always have with you" (Mt 26:11), also promises the disciples: "I am with you always" (Mt 28:20). We likewise think of his saying: "Just as you did it to one of the least of these brothers and sisters of mine, you did it to me" (Mt 25:40). This is not a matter of mere human kindness but a revelation: contact with those who are lowly and powerless is a fundamental way of encountering the Lord of history. In the poor, he continues to speak to us." (§5)”
The chapters in this volume are:
Introduction
A Few Essential Words
God Chooses the Poor
A Church for the Poor
A History That Continues
A Constant Challenge
I highlighted a few passages while reading this volume the second time, they are:
“It was a small gesture, of course, but those who suffer know how great even a small gesture of affection can be, and how much relief it can bring. Jesus understood this and told the disciples that the memory of her gesture would endure:”
“The simplicity of that woman’s gesture speaks volumes. No sign of affection, even the smallest, will ever be forgotten, especially if it is shown to those who are suffering, lonely or in need, as was the Lord at that time.”
“Care for the poor was also a great concern of Saint Francis of Assisi: in the person of a leper, Christ himself embraced Francis and changed his life. Even today, Saint Francis, as the Poor Man of Assisi, continues to inspire us by his outstanding example.”
“The condition of the poor is a cry that, throughout human history, constantly challenges our lives, societies, political and economic systems, and, not least, the Church.”
“In general, we are witnessing an increase in different kinds of poverty, which is no longer a single, uniform reality but now involves multiple forms of economic and social impoverishment, reflecting the spread of inequality even in largely affluent contexts.”
“Of course, among the poor there are also those who do not want to work, perhaps because their ancestors, who worked all their lives, died poor. However, there are so many others—men and women—who nonetheless work from dawn to dusk, perhaps collecting scraps or the like, even though they know that their hard work will only help them to scrape by, but never really improve their lives.”
“The poor cannot be neglected if we are to remain within the great current of the Church’s life that has its source in the Gospel and bears fruit in every time and place.”
“This “preference” never indicates exclusivity or discrimination towards other groups, which would be impossible for God. It is meant to emphasize God’s actions, which are moved by compassion toward the poverty and weakness of all humanity.”
“From the beginning of Scripture, God’s love is vividly demonstrated by his protection of the weak and the poor, to the extent that he can be said to have a particular fondness for them.”
“Indeed, that is how Jesus’ poverty is best described: he experienced the same exclusion that is the lot of the poor, the outcast of society. Jesus is a manifestation of this privilegium pauperum. He presented himself to the world not only as a poor Messiah, but also as the Messiah of and for the poor.”
“Here the intrinsic value of respect for others is expressly stated: anyone in need, even an enemy, always deserves our assistance.”
“Jesus’ teaching on the primacy of love for God is clearly complemented by his insistence that one cannot love God without extending one’s love to the poor.”
“It is significant that the first disciple to bear witness to his faith in Christ to the point of shedding his blood was Stephen, who belonged to this group. In him, the witness of caring for the poor and of martyrdom are united.”
“A little less than two centuries later, another deacon, Saint Lawrence, will demonstrate his fidelity to Jesus Christ in a similar way by uniting martyrdom and service to the poor.”
“From the first centuries, the Fathers of the Church recognized in the poor a privileged way to reach God, a special way to meet him. Charity shown to those in need was not only seen as a moral virtue, but a concrete expression of faith in the incarnate Word.”
“The Almighty will not be outdone in generosity to those who serve the people most in need: the greater the love for the poor, the greater the reward from God.”
“When the Church kneels beside a leper, a malnourished child or an anonymous dying person, she fulfills her deepest vocation: to love the Lord where he is most disfigured.”
“The monks’ witness showed that voluntary poverty, far from being misery, is a path of freedom and communion.”
“By forming consciences and transmitting wisdom, monks contributed to a Christian pedagogy of inclusion. Culture, marked by faith, was shared with simplicity. Knowledge, illuminated by charity, became service. Monastic life thus revealed itself as a style of holiness and a concrete way to transform society.”
“The monastic tradition teaches us that prayer and charity, silence and service, cells and hospitals form a single spiritual fabric. The monastery is a place of listening and action, of worship and sharing.”
“Christian holiness often flourishes in the most forgotten and wounded places of humanity. The poorest of the poor—those who lack not only material goods but also a voice and the recognition of their dignity—have a special place in God’s heart.”
“We could also mention individuals such as Saint Benedict Menni and the Sisters Hospitallers of the Sacred Heart of Jesus, who worked alongside people with disabilities; Saint Charles de Foucauld among the communities of the Sahara; Saint Katharine Drexel for the most underprivileged groups in North America; Sister Emmanuelle, with the garbage collectors in the Ezbet El Nakhl neighborhood of Cairo; and many others.”
“Let me state once again that the most important way to help the disadvantaged is to assist them in finding a good job, so that they can lead a more dignified life by developing their abilities and contributing their fair share. In this sense, “lack of work means far more than simply not having a steady source of income. Work is also this, but it is much, much more. By working we become a fuller person, our humanity flourishes, young people become adults only by working.”
“Our love and our deepest convictions need to be continually cultivated, and we do so through our concrete actions. Remaining in the realm of ideas and theories, while failing to give them expression through frequent and practical acts of charity, will eventually cause even our most cherished hopes and aspirations to weaken and fade away.”
I hope those quotes give you a feel for the content of this Apostolic Letter. I admit I was unsure of what to expect when I began reading this. I am thankful I gave it a read. This was an interesting document to read. And to be honest at times not an easy one. I paused several times to really think on specific points or to pray. And I can say it is one that has spurred me to action.
I am thankful I gave this a read and for the video’s from Father Mark and team. It was well worth working through.
Read reviews of other books by from the Catholic Truth Society on my blog Book Reviews and More.
This book is part of a series of reviews: 2025 Catholic Reading Plan!
October 28, 2025
La lettura è di facile comprensione, e non è appesantita da complesse considerazioni teologiche.
L'argomento è interessante e porta a mettere in discussione i propri valori, a volte in modo brutale.
Non posso dire che sia un libro divertente, ma il contenuto compensa totalmente.
L'argomento è interessante e porta a mettere in discussione i propri valori, a volte in modo brutale.
Non posso dire che sia un libro divertente, ma il contenuto compensa totalmente.
October 23, 2025
A most heart-tugging read. As a Protestant, I count Pope Leo XIV deeply inspiring and profoundly teachful, especially alongside his predecessor, from whom this apostolic exhortation draws its spirit. Finding a foundationally Biblical love for the poor, undergirded by witnesses of saints and Church history, the call to love as Christ loved is most timely and applicable to all who call themselves Christ’s.
I particularly appreciated the notes of epistemological humility, social dimensions of justice, and the discipline of almsgiving.
§15: “Christians too, on a number of occasions, have succumbed to attitudes shaped by secular ideologies or political and economic approaches…The fact that some dismiss or ridicule charitable works, as if they were an obsession on the part of a few and not the burning heart of the Church's mission, convinces me of the need to go back and re-read the Gospel, lest we risk replacing it with the wisdom of this world. The poor cannot be neglected if we are to remain within the great current of the Church's life that has its source in the Gospel.”
§16: “Precisely in order to share the limitations and fragility of our human nature, [Christ] himself became poor and was born in the flesh like us. We came to know him in the smallness of a child laid in a manger and in the extreme humiliation of the cross, where he shared our radical poverty, which is death.”
§23: “It becomes clear, then, that "our faith in Christ, who became poor, and was always close to the poor and the outcast, is the basis of our concern for the integral development of society's most neglected members." I often wonder, even though the teaching of Sacred Scripture is so clear about the poor, why many people continue to think that they can safely disregard the poor.” (The OT’s judgement upon every nation, on the basis of how they treat the marginalized, is particularly relevant here.)
§31: “The message of God’s word is “so clear and direct, so simple and eloquent, that no ecclesial interpretation has the right to relativize it. The Church’s reflection on these texts ought not to obscure or weaken their force, but urge us to accept their exhortations with courage and zeal. Why complicate something so simple? Conceptual tools exist to heighten contact with the realities they seek to explain, not to distance us from them.”
§37: “…despite their poverty, the early Christians were clearly aware of the necessity to care for those who were most in need. Already at the dawn of Christianity, the Apostles laid their hands on seven men chosen from the community…It is significant that the first disciple to bear witness to his faith in Christ to the point of shedding his blood was Stephen, who belonged to this group. In him, the witness of caring for the poor and of martyrdom are united.”
§52: “Today…the Christian presence among the sick reveals that salvation is not an abstract idea, but concrete action. In the act of healing a wound, the Church proclaims that the Kingdom of God begins among the most vulnerable. In doing so, she remains faithful to the One who said, "I was sick and you visited me" (Mt 25:36). When the Church kneels beside a leper, a malnourished child or an anonymous dying person, she fulfills her deepest vocation: to love the Lord where he is most disfigured.”
§75: “Pope Francis… said: "Every human being is a child of God! He or she bears the image of Christ! We ourselves need to see, and then to enable others to see, that migrants and refugees do not only represent a problem to be solved, but are brothers and sisters to be welcomed, respected and loved. They are an occasion that Providence gives us to help build a more just society, a more perfect democracy, a more united country, a more fraternal world and a more open and evangelical Christian community…The Church, like a mother, accompanies those who are walking. Where the world sees threats, she sees children; where walls are built, she builds bridges. She knows that her proclamation of the Gospel is credible only when it is translated into gestures of closeness and welcome. And she knows that in every rejected migrant, it is Christ himself who knocks at the door of the community.”
I particularly appreciated the notes of epistemological humility, social dimensions of justice, and the discipline of almsgiving.
§15: “Christians too, on a number of occasions, have succumbed to attitudes shaped by secular ideologies or political and economic approaches…The fact that some dismiss or ridicule charitable works, as if they were an obsession on the part of a few and not the burning heart of the Church's mission, convinces me of the need to go back and re-read the Gospel, lest we risk replacing it with the wisdom of this world. The poor cannot be neglected if we are to remain within the great current of the Church's life that has its source in the Gospel.”
§16: “Precisely in order to share the limitations and fragility of our human nature, [Christ] himself became poor and was born in the flesh like us. We came to know him in the smallness of a child laid in a manger and in the extreme humiliation of the cross, where he shared our radical poverty, which is death.”
§23: “It becomes clear, then, that "our faith in Christ, who became poor, and was always close to the poor and the outcast, is the basis of our concern for the integral development of society's most neglected members." I often wonder, even though the teaching of Sacred Scripture is so clear about the poor, why many people continue to think that they can safely disregard the poor.” (The OT’s judgement upon every nation, on the basis of how they treat the marginalized, is particularly relevant here.)
§31: “The message of God’s word is “so clear and direct, so simple and eloquent, that no ecclesial interpretation has the right to relativize it. The Church’s reflection on these texts ought not to obscure or weaken their force, but urge us to accept their exhortations with courage and zeal. Why complicate something so simple? Conceptual tools exist to heighten contact with the realities they seek to explain, not to distance us from them.”
§37: “…despite their poverty, the early Christians were clearly aware of the necessity to care for those who were most in need. Already at the dawn of Christianity, the Apostles laid their hands on seven men chosen from the community…It is significant that the first disciple to bear witness to his faith in Christ to the point of shedding his blood was Stephen, who belonged to this group. In him, the witness of caring for the poor and of martyrdom are united.”
§52: “Today…the Christian presence among the sick reveals that salvation is not an abstract idea, but concrete action. In the act of healing a wound, the Church proclaims that the Kingdom of God begins among the most vulnerable. In doing so, she remains faithful to the One who said, "I was sick and you visited me" (Mt 25:36). When the Church kneels beside a leper, a malnourished child or an anonymous dying person, she fulfills her deepest vocation: to love the Lord where he is most disfigured.”
§75: “Pope Francis… said: "Every human being is a child of God! He or she bears the image of Christ! We ourselves need to see, and then to enable others to see, that migrants and refugees do not only represent a problem to be solved, but are brothers and sisters to be welcomed, respected and loved. They are an occasion that Providence gives us to help build a more just society, a more perfect democracy, a more united country, a more fraternal world and a more open and evangelical Christian community…The Church, like a mother, accompanies those who are walking. Where the world sees threats, she sees children; where walls are built, she builds bridges. She knows that her proclamation of the Gospel is credible only when it is translated into gestures of closeness and welcome. And she knows that in every rejected migrant, it is Christ himself who knocks at the door of the community.”
November 21, 2025
Pope Leo XIV's Dilexi Te was a challenging read for me. His pontificate is taking place in an era that has unprecedented technological capability with AI's rapid development and even Neuralink's success in human trials.
It is clear in his writing that he sees the current economic systems throughout the world as a threat to humanity, and in particular the poor. Indeed, Pope Leo states towards the end of his encyclical:
"Let me state once again that the most important way to help the disadvantaged is to assist them in finding a good job, so that they can lead a more dignified life by developing their abilities and contributing their fair share."
The reality is that the technology of this age, if used with reckless abandon, could severely inhibit the ability of those who are weakest to find meaningful work in which they can develop skills and contribute to society.
The Supreme Pontiff also addresses the preferential option for the poor throughout the entirety of the document. I do not claim to understand the theological or societal background of this approach, so I can only speak to my understanding of the Pope's perspective as put forward in the encyclical.
The realty (as put forward by Pope Leo XIV) is that Our Lord Jesus Christ came to earth and intentionally honored the dignity of those whose dignity was most ignored or rejected in society. If we are to imitate Christ, we must imitate Him by honoring the dignity found within those who are most easy to ignore, reject, or disdain. This is a primary path to holiness and personal conversion within the Catholic Church.
Pope Leo XIII discussed the principal of subsidiarity (the idea that problems should be solved at the most local level possible) in Rerum Novarum. Pope Leo XIV continues the tradition of subsidiarity in this document by calling on each of us, not just as Catholics, but as members of society to care for the poor and the powerless among us, to listen to those who are ignored, to learn from those whom the world discards. It is only by doing so at a local, personal level that capitalism and democracy can be maintained and a return to socialism can be avoided. Dilexi Te strongly reminds us that we are called to be Christ bearers in our communities and in our families.
The reason I opened by stating this was a challenging read is that I am an ardent Capitalist, and Dilexi Te points out with crystal clarity that Capitalism is not inherently ordered to the dignity of the human person, but rather is a tool that MUST be utilized by men and women who utilize it for the good of all, not just the good of the few.
It is clear in his writing that he sees the current economic systems throughout the world as a threat to humanity, and in particular the poor. Indeed, Pope Leo states towards the end of his encyclical:
"Let me state once again that the most important way to help the disadvantaged is to assist them in finding a good job, so that they can lead a more dignified life by developing their abilities and contributing their fair share."
The reality is that the technology of this age, if used with reckless abandon, could severely inhibit the ability of those who are weakest to find meaningful work in which they can develop skills and contribute to society.
The Supreme Pontiff also addresses the preferential option for the poor throughout the entirety of the document. I do not claim to understand the theological or societal background of this approach, so I can only speak to my understanding of the Pope's perspective as put forward in the encyclical.
The realty (as put forward by Pope Leo XIV) is that Our Lord Jesus Christ came to earth and intentionally honored the dignity of those whose dignity was most ignored or rejected in society. If we are to imitate Christ, we must imitate Him by honoring the dignity found within those who are most easy to ignore, reject, or disdain. This is a primary path to holiness and personal conversion within the Catholic Church.
Pope Leo XIII discussed the principal of subsidiarity (the idea that problems should be solved at the most local level possible) in Rerum Novarum. Pope Leo XIV continues the tradition of subsidiarity in this document by calling on each of us, not just as Catholics, but as members of society to care for the poor and the powerless among us, to listen to those who are ignored, to learn from those whom the world discards. It is only by doing so at a local, personal level that capitalism and democracy can be maintained and a return to socialism can be avoided. Dilexi Te strongly reminds us that we are called to be Christ bearers in our communities and in our families.
The reason I opened by stating this was a challenging read is that I am an ardent Capitalist, and Dilexi Te points out with crystal clarity that Capitalism is not inherently ordered to the dignity of the human person, but rather is a tool that MUST be utilized by men and women who utilize it for the good of all, not just the good of the few.
This entire review has been hidden because of spoilers.
October 14, 2025
“I have loved you.”
Dilexi Te feels exactly like a first word from a new shepherd should feel. Pope Leo XIV writes with warmth, clarity, and a deeply Christian heart, drawing us back to what is essential in the Gospel. Love of the Lord is one with love of the poor. Not a slogan. A commandment lived.
I was looking forward to this first apostolic exhortation, and it did not disappoint. You can hear continuity with Pope Francis, especially in the insistence that care for the poor belongs at the centre of discipleship. You can also hear Leo’s own voice. Christological, rooted in Scripture and the Fathers, attentive to the witness of the saints, steady on unity. It reads like a bridge between Dilexit Nos and what comes next.
What I valued most was the sobriety. No politics. No pandering. A plain return to the sources. The poor are not an optional ministry or a talking point. They are sacramental places of encounter with Christ. Leo widens the lens beyond material poverty to include the wounds of our age: loneliness, migration, confinement, lost opportunities in education and work. He quotes widely, including Benedict and John Paul II, and even revisits the CDF’s instruction on liberation theology to keep zeal tethered to sound doctrine. That is pastoral wisdom.
I have seen the social media complaints. I do not understand them. Almsgiving, mercy, justice for the least, a Church shaped by service rather than status. This is not controversial. This is the Gospel. If anything, Leo’s call is an examination of conscience for all of us who claim Christ and yet organise our lives as if the poor were someone else’s vocation.
Beautifully written. Theologically grounded. Pastoral in its marrow. A worthy first document and a hopeful sign for a pontificate seeking unity through fidelity to Jesus.
5 stars. A tender, firm reminder of who we are and whom we are for.
Dilexi Te feels exactly like a first word from a new shepherd should feel. Pope Leo XIV writes with warmth, clarity, and a deeply Christian heart, drawing us back to what is essential in the Gospel. Love of the Lord is one with love of the poor. Not a slogan. A commandment lived.
I was looking forward to this first apostolic exhortation, and it did not disappoint. You can hear continuity with Pope Francis, especially in the insistence that care for the poor belongs at the centre of discipleship. You can also hear Leo’s own voice. Christological, rooted in Scripture and the Fathers, attentive to the witness of the saints, steady on unity. It reads like a bridge between Dilexit Nos and what comes next.
What I valued most was the sobriety. No politics. No pandering. A plain return to the sources. The poor are not an optional ministry or a talking point. They are sacramental places of encounter with Christ. Leo widens the lens beyond material poverty to include the wounds of our age: loneliness, migration, confinement, lost opportunities in education and work. He quotes widely, including Benedict and John Paul II, and even revisits the CDF’s instruction on liberation theology to keep zeal tethered to sound doctrine. That is pastoral wisdom.
I have seen the social media complaints. I do not understand them. Almsgiving, mercy, justice for the least, a Church shaped by service rather than status. This is not controversial. This is the Gospel. If anything, Leo’s call is an examination of conscience for all of us who claim Christ and yet organise our lives as if the poor were someone else’s vocation.
Beautifully written. Theologically grounded. Pastoral in its marrow. A worthy first document and a hopeful sign for a pontificate seeking unity through fidelity to Jesus.
5 stars. A tender, firm reminder of who we are and whom we are for.
October 29, 2025
Un documento a caballo entre Francisco y León XIV. Se nota la herencia de Francisco en gran parte del documento, en el lenguaje casi poético y redundante en ciertos momentos. Es, sin duda, el cierre del magisterio pontificio de Francisco.
León XIV acoge el magisterio inacabado de su predecesor y le da salida, algo común entre pontífices, algo que hizo Francisco con Benedicto XVI, por ejemplo, con la encíclica ''Lumen fidei''. Se nota la impronta de León en las referencias a San Agustín, por ejemplo, más allá de que el documento esté escrito en su integridad con León XIV hablando en primera persona y haciendo referencias a Francisco usando la tercera persona. Como es lógico, es un documento firmado por el papa Prevost.
Es una primera ventana para entender desde un primer momento el pontificado de León XIV, como también lo es para terminar de entender el de Francisco. Es su primer gran documento magisterial, y a pesar de no estar en su mayoría escrito por él, debe ser tenido como tal. Su firma es símbolo de unión y comunión en los pensamientos y en el corazón.
El documento enseña el valor de los pobres en la Iglesia de hoy en día, cómo todavía pueden ser el centro de nuestra actividad como cristianos. Así mismo, hace un gran y precioso recorrido por la historia de la Iglesia y su dedicación a los pobres, tanto en la creación de congregaciones como en los distintos tipos de testimonios y obras de dedicación a los mismos. Conclusiones bellas en un mundo cada vez más duro con el que menos tiene.
León XIV acoge el magisterio inacabado de su predecesor y le da salida, algo común entre pontífices, algo que hizo Francisco con Benedicto XVI, por ejemplo, con la encíclica ''Lumen fidei''. Se nota la impronta de León en las referencias a San Agustín, por ejemplo, más allá de que el documento esté escrito en su integridad con León XIV hablando en primera persona y haciendo referencias a Francisco usando la tercera persona. Como es lógico, es un documento firmado por el papa Prevost.
Es una primera ventana para entender desde un primer momento el pontificado de León XIV, como también lo es para terminar de entender el de Francisco. Es su primer gran documento magisterial, y a pesar de no estar en su mayoría escrito por él, debe ser tenido como tal. Su firma es símbolo de unión y comunión en los pensamientos y en el corazón.
El documento enseña el valor de los pobres en la Iglesia de hoy en día, cómo todavía pueden ser el centro de nuestra actividad como cristianos. Así mismo, hace un gran y precioso recorrido por la historia de la Iglesia y su dedicación a los pobres, tanto en la creación de congregaciones como en los distintos tipos de testimonios y obras de dedicación a los mismos. Conclusiones bellas en un mundo cada vez más duro con el que menos tiene.
November 8, 2025
«Fe y amor por los pobres no pueden separarse.» El Papa Francisco murió sin poder llevar a cabo la publicación de una exhortación sobre los pobres y nuestra relación con ellos. León XIV hace suyo este encargo y desarrolla el tema a lo largo de varios capítulos que nos muestran como Dios tiene una predilección especial por los pobres ya desde el Antiguo Testamento, que culmina en la Encarnación en Jesús, nacido en el seno de una familia humilde y cuya enseñanza nos trasmite la necesidad de ser como el buen samaritano. Cristo nos dice que todo aquello que hagamos por los demás se lo estaremos haciendo a él, y por este comportamiento seremos juzgados. La Iglesia, desde los primeros Padres, ha hecho suya esta opción por los pobres, y así lo muestra el documento al recorrer brevemente las acciones ejemplares de múltiples santos, que crearon instituciones y órdenes cuya misión era atender las necesidades de los que nada tienen, de los presos, de los emigrantes o de los enfermos. Se menciona así mismo la constante referencia a los pobres dentro de la Doctrina Social de la Iglesia, y se nos advierte del error que supone ver al pobre como un problema social o teconómico en lugar de advertir al hermano que sufre y que requiere ser tratado como a un igual. «Servir a los pobres no es un gesto de arriba hacia abajo, sino un encuentro entre iguales.», y así, «cuando la Iglesia se inclina hasta el suelo para cuidar de los pobres, asume su postura más elevada.»
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October 12, 2025Well, I've finished reading the letter, and I thought it was great. Maybe it's just that we've had a few different readings on Sundays about the poor recently, and all the preaching I've heard was lackluster, but personally I was very happy to hear from the new Holy Father such a clear articulation of this aspect of the tradition.
I know it already existed in the tradition, but I was particularly struck by his distinction between our personal obligation to go out and love the poor in our community, and the wider social obligation to support systems that promote equality, and especially the obligation of richer countries to put themselves at the service of poorer countries.
Further, Leo's discussion of the recent theological history of South America perhaps shows Francis's fingerprints more than anything else, but to me it says that the moment Rocco Buttiglione was responding to with *Modernity's Alternative*, and the global attention on South America's "theology of the people", has not ended.
This is one of those papal letters, like Pope Francis's *Evangelii gaudium* and *Desiderio desideravi*, that I will continue to return to and reflect on personally, and which I will use when I have the opportunity to teach the faith to others.
I know it already existed in the tradition, but I was particularly struck by his distinction between our personal obligation to go out and love the poor in our community, and the wider social obligation to support systems that promote equality, and especially the obligation of richer countries to put themselves at the service of poorer countries.
Further, Leo's discussion of the recent theological history of South America perhaps shows Francis's fingerprints more than anything else, but to me it says that the moment Rocco Buttiglione was responding to with *Modernity's Alternative*, and the global attention on South America's "theology of the people", has not ended.
This is one of those papal letters, like Pope Francis's *Evangelii gaudium* and *Desiderio desideravi*, that I will continue to return to and reflect on personally, and which I will use when I have the opportunity to teach the faith to others.
November 2, 2025
Con este documento, el Papa León XIV presentó el primer trazo de lo que pretende para su pontificado. A mi parecer, el Papa León XIV no quiere desvincularse del magisterio de su predecesor. Incluso decidió retomar el borrador de esta exhortación apostólica, heredado de Francisco.
El punto central de la exhortación es recordar la relevancia de los pobres para la iglesia católica.
El Papa presentó un trazado histórico de la labor de la Iglesia para con los necesitados: órdenes, hermandades, labor de cristianos en lo particular. A veces, el texto resulta acartonado. No sabemos en qué momento habla el Papa, más allá de las citas.
Contrario a otros documentos papales de antecesores de León XIV, más flamígeros para con los detractores de las tesis papales, el actual Papa subraya que la mera economía no resolverá los problemas de los pobres, con lo cual, a pesar de no mencionarlo explícitamente, ataca a los diversos liberales y libertarios, que han proliferado en estas últimas décadas.
El amor por los pobres no es mera propaganda política ni la fe puede entenderse sin ayudarlos. No es algo accesorio, sino consecuencia necesaria de la creencia en Cristo.
El punto central de la exhortación es recordar la relevancia de los pobres para la iglesia católica.
El Papa presentó un trazado histórico de la labor de la Iglesia para con los necesitados: órdenes, hermandades, labor de cristianos en lo particular. A veces, el texto resulta acartonado. No sabemos en qué momento habla el Papa, más allá de las citas.
Contrario a otros documentos papales de antecesores de León XIV, más flamígeros para con los detractores de las tesis papales, el actual Papa subraya que la mera economía no resolverá los problemas de los pobres, con lo cual, a pesar de no mencionarlo explícitamente, ataca a los diversos liberales y libertarios, que han proliferado en estas últimas décadas.
El amor por los pobres no es mera propaganda política ni la fe puede entenderse sin ayudarlos. No es algo accesorio, sino consecuencia necesaria de la creencia en Cristo.
October 18, 2025
"No debemos bajar la guardia respecto a la pobreza", 12
"[…] la Iglesia, si quiere ser de Cristo, debe ser la Iglesia de las Bienaventuranzas, una Iglesia que hace espacio a los pequeños y camina pobre con los pobres, un lugar en el que los pobres tienen un sitio privilegiado (cf. St 2,2-4)", 21
"[…] los más pobres no son meros objetos de compasión, sino maestros del Evangelio. No se trata de “llevarles a Dios”, sino de encontrarlo entre ellos […]. Por lo tanto, cuando la Iglesia se inclina hasta el suelo para cuidar de los pobres, asume su postura más elevada.", 79
"El cristiano no puede considerar a los pobres sólo como un problema social; estos son una “cuestión familiar”, son “de los nuestros”.", 104
"No será la solución a la pobreza mundial, que hay que buscar con inteligencia, tenacidad y compromiso social. Pero necesitamos practicar la limosna para tocar la carne sufriente de los pobres.", 119
"[…] la Iglesia, si quiere ser de Cristo, debe ser la Iglesia de las Bienaventuranzas, una Iglesia que hace espacio a los pequeños y camina pobre con los pobres, un lugar en el que los pobres tienen un sitio privilegiado (cf. St 2,2-4)", 21
"[…] los más pobres no son meros objetos de compasión, sino maestros del Evangelio. No se trata de “llevarles a Dios”, sino de encontrarlo entre ellos […]. Por lo tanto, cuando la Iglesia se inclina hasta el suelo para cuidar de los pobres, asume su postura más elevada.", 79
"El cristiano no puede considerar a los pobres sólo como un problema social; estos son una “cuestión familiar”, son “de los nuestros”.", 104
"No será la solución a la pobreza mundial, que hay que buscar con inteligencia, tenacidad y compromiso social. Pero necesitamos practicar la limosna para tocar la carne sufriente de los pobres.", 119
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November 26, 2025Since my rating of this book is not high, and since review of this essay is going to be critical, I need to begin by saying I'm a big fan of Pope Leo. His focus on reaching out, supporting, and engaging with the most vulnerable among us is the most valuable message we Christians can hear. And clearly, he practices what he preaches.
Now, with that said, Dilexi Te is a ten-page essay crammed into 100 pages. And in reality, you could sum it up by reading the Gospel of Matthew, chapter 25 - basically one page. The message is that helping, and really engaging with, the poor is not only the right and Christian thing to do; it's a Christian imperative, since Christ himself can be seen in the poor. It just doesn't take 100 pages to get that point across.
Nonetheless, I still recommend this book to anyone with an interest in the outlook and focus of the leader of the Catholic church. Even though I found it pretty redundant, I'm still glad that I read it - all 100 pages of it.
Now, with that said, Dilexi Te is a ten-page essay crammed into 100 pages. And in reality, you could sum it up by reading the Gospel of Matthew, chapter 25 - basically one page. The message is that helping, and really engaging with, the poor is not only the right and Christian thing to do; it's a Christian imperative, since Christ himself can be seen in the poor. It just doesn't take 100 pages to get that point across.
Nonetheless, I still recommend this book to anyone with an interest in the outlook and focus of the leader of the Catholic church. Even though I found it pretty redundant, I'm still glad that I read it - all 100 pages of it.
October 15, 2025
Maybe not particularly groundbreaking, but Pope Leo vehemently affirms that the “preferential option for the poor” is not debatable for Catholics, and that Christ is, in a sense, the embodiment of this principle. It’s also a challenge to both the right and the left, denouncing the idea of meritocracy but also of institutions and welfare as the solutions to poverty. Solidarity and direct service to the poor are essential.
Also important to note that he reminds us that poverty is not just a material question - it includes the socially marginalised, moral and spiritual poverty, those unable to give voice to their dignity and abilities, etc.
He also underscores that the poor are not simply recipients of our charity, but our teachers, and those whose lives speak of the Gospel.
Also important to note that he reminds us that poverty is not just a material question - it includes the socially marginalised, moral and spiritual poverty, those unable to give voice to their dignity and abilities, etc.
He also underscores that the poor are not simply recipients of our charity, but our teachers, and those whose lives speak of the Gospel.
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