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The stance of 40 Bishops who put pen on paper to dedicate their lives and work for the Poor is in our today’s world an example worth emulating and promoting. To live amid plenty and not feel the pains, misery, and above all, the anger in the eyes of the Poor is a grave sin that individuals, societies and organisations with all pleasure are willing to embrace. Often, the question is raised: Who are the Poor and the answer therein, this piece of research work tries to articulate. When humans created in God’s image are left without essential assistance to ‘lick their wounds’ as Lazarus did, their rights trampled upon, their voices silenced, and even their deserved wages barely or not paid, then we speak of the Poor. In this group of persons, the Poor, the Bishops of the Catacomb Pack of 1965 (Domitilla) reminds Individuals, societies, organisations, and indeed the Church and her leaders to see the necessity to align human, social and pastoral life in the task of caring for the Poor.
In 2015 the Catholic Church is celebrating the fiftieth anniversary of the end of the Second Vatican Council, a council that was a landmark in the two thousand years of the Churchs history. At the end of the Council, inspired by what was being done and said in the Council hall, some forty bishops from various countries of the world met in the Catacombs of Domitilla to sign what is today known as The Pact of the Catacombs, a text and programme that sets out the mission of the poor in the Church. The spirit of the Pact of the Catacombs has guided some of the best Christian initiatives of the last fifty years, not only in Latin America, where it had particular impact, but throughout the Catholic Church, so that its witness (its inspiration and its text) have become one of the most influential and important signs of twentieth-century Catholicism.
It's one thing to say that we believe in justice for all, but quite another to actively seek social justice for the poor in our midst. After extensive research, the author is convinced that a huge gap exists between talking about justice and actually doing justice for the poor. She believes that achieving justice for all requires a deep and broad approach that involves the integration of Catholic social teaching with Scripture and Tradition so that charity and justice actually become social justice. Only when people-every race, nationality, class, and religion-are educated for justice, built on respect for the person and the responsibility of individuals and the community, will we in the U.S. be able to cut through the rhetoric of blame and move toward solidarity.