22/06/13 프란치스코 교황 성하의 제6차 세계 가난한 이의 날 담화 (2022년 11월 13일, 연중 제33주일)

[성기화 요셉]

프란치스코 교황 성하의 제6차 세계 가난한 이의 날 담화
(2022년 11월 13일, 연중 제33주일)

‘그리스도께서는 여러분을 위하여 가난하게 되셨습니다’(2코린 8,9 참조)

1. ‘그리스도께서는 여러분을 위하여 가난하게 되셨습니다’(2코린 8,9 참조). 바오로 사도는 코린토의 초기 그리스도인들에게 이렇게 말하면서, 궁핍한 형제자매들에게 연대를 보여 주는 그들의 노력을 격려합니다. 올해 세계 가난한 이의 날은 건강한 도전으로 우리에게 다가오며 우리의 삶의 방식과 우리 주변에 있는 많은 형태의 가난을 성찰하도록 도와줍니다. 

몇 달 전, 세상은 감염병의 세계적 유행의 폭풍에서 벗어나기 시작하였고, 실직으로 빈곤하게 살아갈 수밖에 없었던 수백만 명의 사람들에게 도움이 될 경제 회복의 조짐을 보이고 있었습니다. 파란 하늘의 틈새가 열리고 있었고, 이는 사랑하는 이들을 잃은 슬픔을 우리가 떨치게 하지는 못하지만, 추가적인 금지나 제한 없이 다시 한번 서로가 직접 만나 대인 관계를 맺고 함께 어울려 지내도록 해 줄 것 같았습니다. 그러나 이제, 전혀 다른 시나리오를 이 세상에 던질 새로운 재앙이 시작되었습니다. 

최근 수년 동안 수많은 사람의 목숨을 빼앗고 엄청난 파괴를 일으켜 왔던 국지전들에 더하여 이제는 우크라이나 전쟁도 벌어졌습니다. 그러나 이곳의 상황은 더욱 복잡합니다. 민족자결권의 원칙을 침해하며 자기 뜻을 강요하려는 의도를 지닌 ‘초강대국’의 직접적인 개입 때문입니다. 비극적 시나리오들이 되풀이되고 있으며 몇몇 통치자들이 또다시 서로에게 제안한 부당한 요구들은 평화를 목청껏 외치는 인류의 숨통을 조이고 있습니다.

2. 무분별한 전쟁이 낳는 빈곤이 얼마나 극심합니까! 눈을 돌리는 곳마다, 폭력이 무방비 상태의 힘없는 이들을 어떻게 타격하는지 우리는 볼 수 있습니다. 우리는 자신의 뿌리를 잃고 다른 정체성을 갖게 하는 수많은 사람의 강제 이주, 누구보다도 어린 소년 소녀의 강제 이주를 떠올립니다. 시편 저자의 말이 시의적절하다는 것이 또다시 입증되었습니다. 예루살렘 멸망과 히브리 젊은이들의 유배를 관조하면서 시편 저자는 다음과 같이 노래하였습니다. “바빌론 강 기슭 거기에 앉아 시온을 생각하며 우네. 거기 버드나무에 우리 비파를 걸었네. 우리를 포로로 잡아간 자들이 노래를 부르라, 우리의 압제자들이 흥을 돋우라 하는구나. …… 우리 어찌 주님의 노래를 남의 나라 땅에서 부를 수 있으랴?”(시편 137[136],1-4)

수많은 여성과 어린이와 노인이 이웃 나라의 난민들처럼 피난처를 찾아 다만 안전을 확보하고자 폭격의 위험을 무릅쓰도록 내몰리고 있습니다. 두려움에 떨며 식량과 물과 의료 서비스가 부족한 상태로 그리고 무엇보다도 사람의 애정에 주린 채로 하루하루를 살아가며 전쟁 지역에 남아 있는 사람이 얼마나 많습니까? 이러한 상황들 안에서 이성은 그 빛을 잃어가고 그 영향을 받는 이들은 셀 수 없이 많은 평범한 사람들로, 결국 이미 너무나 많은 가난한 사람들에 보태어질 뿐입니다. 우리는 이 상황에 어떻게 합당하게 응답할 수 있겠습니까? 또한 불확실성과 불안정성에 시달리고 있는 모든 이를 어떻게 안심시키고 평화롭게 할 수 있겠습니까? 

3. 이러한 극심한 충돌 속에서 우리는 제6차 세계 가난한 이의 날을 거행합니다. 우리는 “부유하시면서도 (우리를) 위하여 가난하게 되시어 (우리가) 그 가난으로 부유하게 되도록”(2코린 8,9 참조) 하신 예수님께 우리의 시선을 고정하라는 바오로 사도의 권고를 성찰하도록 요청받습니다. 예루살렘을 방문하는 동안 바오로는 그에게 가난한 이들을 잊지 말라고 촉구했던 베드로와 야고보와 요한을 만났습니다. 예루살렘 공동체는 나라의 식량 기근으로 극심한 고난을 겪고 있었습니다. 바오로 사도는 가난에 시달리는 사람들을 도우려고 힘이 닿는 대로 헌금을 즉시 모으기 시작하였습니다. 코린토의 그리스도인들은 이해심이 있었고 매우 큰 힘이 되었습니다. 바오로 사도의 요청에 따라 그들은 매주 첫날 자신들이 아낄 수 있는 것을 봉헌하였고 그들 모두 후한 인심을 증명하였습니다. 

그때부터 주일마다 거룩한 성찬례 거행 때에 우리는 공동체가 가난한 이들의 어려움에 도움을 줄 수 있도록 봉헌금을 모으며 같은 일을 해 왔습니다. 이것이 바로 그리스도인들이 기쁨과 책임감으로 우리의 형제자매 가운데 아무도 생활고에 시달리지 않게 하려고 언제나 해 왔던 일입니다. 2세기에 안토니오 비오 황제에게 글을 쓰고 그리스도인들의 주일 거행을 설명하였던 순교자 유스티노 성인에게서 이러한 형태가 확인됩니다. “주일에 우리는, 도시에 살든지 외딴 지역에 살든지, 모든 구성원과 공동 회합을 가집니다. 시간이 허락하는 한 사도들의 기록들이나 예언서를 낭독합니다. …… 성체가 분배되어 이를 참석한 모든 이가 받아 모시며 부제들은 참석하지 못한 이들에게 성체를 가져다 줍니다. 부유한 이들은 자유롭게 기부할 수 있고 그 금액은 스스로 정합니다. 헌금은 주례자가 관리합니다. 주례자는 이 헌금을 고아들과 과부들, 그리고 어떤 이유로든 고난을 겪고 있는 이들, 곧 질병을 앓거나 감옥에 갇혔거나 고향을 떠나 있는 이들을 돕기 위하여 사용합니다. 한 마디로 가난한 모든 이를 돌보는 것입니다”(「첫째 호교론」[Apologia Prima], LXVII, 1-6).

4. 코린토 공동체에서는 처음에 폭발적 열성을 보여 주었지만, 그 노력이 더디어지기 시작하여 바오로 사도가 제안하였던 계획은 그 동력을 다소 잃었습니다. 이러한 까닭에 바오로는 코린토 신자들에게 서간을 보내어 다시 헌금을 모아 “자발적 열의에 어울리게 여러분의 형편에 따라 그 일을 마무리 지으십시오.”(2코린 8,11)라고 간절한 말로 청하였습니다. 

이 시기에 저는 최근 몇 년간 중동과 중앙아프리카에서 그리고 현재는 우크라이나에서 벌어진 전쟁으로 발생한 수백만 명의 난민들을 환대하도록 모든 이가 그들의 문을 열게 하는 후한 인심에 대하여 생각해 봅니다. 가정들은 다른 가정들에 자리를 마련해 주려고 자기 집 문을 열어 주고 있습니다. 또한 공동체들은 수많은 여성과 어린이가 자신들의 권리인 존엄성을 지니고 살아갈 수 있도록 그들을 후한 인심으로 받아들이고 있습니다. 그렇지만 갈등이 더욱더 지속될수록, 갈등이 빚는 결과는 더욱더 힘겨운 짐이 됩니다. 환대하는 이들은 자신들의 구호 활동을 계속 이어가는 것이 점점 더 힘들다고 느낍니다. 가정들과 공동체들은 위기 단계를 넘어서 계속해서 이어지는 상황의 무게에 버거움을 느끼기 시작합니다. 지금이 바로 우리가 기운을 잃지 않고 처음에 가졌던 그 열의를 새롭게 하여야 하는 때입니다. 우리는 변함없는 책임감으로 우리가 시작한 일을 마무리 지어야 합니다. 

5. 실제로 연대란 바로 이러한 것입니다. 그 누구도 힘겹지 않도록 우리가 가진 얼마 안 되는 것을 가진 것 없는 이들과 나누는 것입니다. 삶의 방식으로서의 공동체 의식과 친교 의식이 더욱더 커지고, 연대 의식이 더욱더 성숙하게 됩니다. 또한 우리는 일부 국가에서 지난 수십 년 동안 가정들이 엄청나게 풍요롭고 안정된 삶을 누렸다는 사실을 생각해보아야 합니다. 이는 민간의 추진력에서 나온, 그리고 가정과 사회적 책임에 대한 구체적인 지원책과 더불어 경제 성장의 장려에서 나온 긍정적인 결과입니다. 안보와 안정이라는 측면에서 우리가 누리는 여러 혜택을 안전과 생존을 찾아 자신의 집과 고국을 강제로 떠날 수밖에 없는 이들과 이제 나눌 수 있습니다. 시민 사회의 일원으로 자유와 책임, 형제애와 연대의 가치를 계속해서 지켜 갑시다. 그리스도인으로서 언제나 사랑과 신앙과 희망을 우리 삶과 행동의 바탕으로 삼도록 합시다. 

6. 바오로 사도가 그리스도인들에게 자선 활동을 하라고 강요하려는 것이 아니라는 사실을 보는 것은 흥미롭습니다. “나는 이 말을 명령으로 하는 것이 아닙니다”(2코린 8,8). 오히려 바오로는 가난한 이들을 배려하는 그들의 열성으로 “(그들의) 사랑이 얼마나 진실한지 확인”(2코린 8,8)하고 있습니다. 분명히 바오로의 요청은 구체적 도움이 필요하다는 것에서 시작되기는 하지만 그의 바람은 훨씬 더 심오합니다. 바오로는 코린토 신자들에게 다시 헌금을 모아 사랑의 징표, 곧 예수님께서 몸소 보여 주신 사랑의 징표가 될 수 있도록 요청합니다. 다시 말해 가난한 이들에게 전하는 후한 인심의 가장 강력한 동력은, 몸소 가난해지기로 선택하셨던 분인 하느님의 아드님의 모범 안에 있습니다.

사실 바오로 사도는 그리스도의 이러한 모범, 이렇게 ‘다 내어놓는 것’이 은총, 곧 “우리 주 예수 그리스도의 은총”(2코린 8,9)이라는 사실을 분명하게 합니다. 우리가 이를 받아들일 때에만 우리는 구체적이고 변함없는 우리의 신앙을 표현할 수 있습니다. 신약 성경 전체의 가르침은 이러한 점에서 한결같습니다. 바오로 사도의 가르침은 야고보 사도의 말에서도 울려 퍼집니다. “말씀을 실행하는 사람이 되십시오. 말씀을 듣기만 하여 자신을 속이는 사람이 되지 마십시오. 사실 누가 말씀을 듣기만 하고 실행하지 않으면, 그는 거울에 자기 얼굴 모습을 비추어 보는 사람과 같습니다. 자신을 비추어 보고서 물러가면, 어떻게 생겼었는지 곧 잊어버립니다. 그러나 완전한 법 곧 자유의 법을 들여다보고 거기에 머물면, 듣고서 잊어버리는 사람이 아니라 실천에 옮겨 실행하는 사람이 됩니다. 그러한 사람은 자기의 그 실행으로 행복해질 것입니다”(야고 1,22-25). 

7. 가난한 이들과 관련한 경우에 중요한 것은 말이 아닙니다. 중요한 것은 팔을 걷어붙이고 직접 참여하여 우리의 신앙을 실천하는 것입니다. 이는 누군가에게 떠넘길 수 있는 것이 아닙니다. 그러나 때로는 차츰 해이함이 생겨나, 가난한 이에 대한 무관심을 포함하여 일관되지 못한 행동을 할 수 있게 됩니다. 일부 그리스도인들은 돈에 대한 애착이 지나쳐 자신의 재화와 부를 잘못 사용하게 되는 수렁에 빠져 있기도 합니다. 

우리는 이러한 문제가 돈 자체의 문제가 아님을 알고 있습니다. 돈은 개인적 일상생활과 사회적 관계의 일부분이기 때문입니다. 오히려 우리가 생각해 보아야 하는 것은 우리가 돈에 부여하는 가치입니다. 돈은 우리 삶에서 절대적이고 주요한 목적이 될 수 없습니다. 돈에 대한 애착은 우리의 일상생활을 현실적으로 바라보지 못하게 합니다. 이러한 애착은 우리 시야를 흐리게 하여 다른 이들이 필요로 하는 것을 보지 못하게 만듭니다. 부를 우상화하여 눈이 머는 일보다 그리스도인과 공동체에 벌어질 더 나쁜 일은 없습니다. 이는 결국 삶에 대한 덧없고 허무한 전망에 우리를 옭아매는 일이 될 것입니다. 

그래서 종종 벌어지는 일처럼 ‘복지 정신’으로 가난한 이에게 다가가는 문제가 아니라, 그 누구도 필요한 것이 부족하지 않도록 하는 문제입니다. 이는 누군가를 구하는 행동주의가 아닙니다. 오히려 이는, 우리가 빠져든 무기력함을 떨쳐내도록 도와주는 우리의 형제자매인 가난한 이들에게 다가가게 하는 진실하고 아낌없는 관심입니다. 그래서 “자신의 생활 방식에 따라 관심을 더 쏟아야 하는 다른 일들이 많아서 가난한 이들을 가까이할 수 없다고 어느 누구도 말해서는 안 됩니다. 이는 학계나 업계에서, 심지어 교회 집단 안에서도 흔히 볼 수 있는 핑계입니다. …… 우리 가운데 그 누구도 가난한 이들과 사회 정의에 대한 관심을 쏟는 데에서 제외된다고 생각할 수 없습니다”(「복음의 기쁨」, 201항). “가난한 이들을 위한 정책이지만, 결코 가난한 이들과 함께하는 정책도 가난한 이들의 정책도 아니고, 더욱이 국민들을 다시 통합하는 계획과도 거리가 먼”(「모든 형제들」, 169항) 사회 정책의 접근법을 뛰어넘을 수 있는 새로운 해결책을 시급히 찾아야 합니다. 오히려 우리는 코린토 신자들에게 다음과 같이 쓸 수 있었던 바오로 사도의 태도를 따라야 합니다. “다른 이들은 편안하게 하면서 여러분은 괴롭히자는 것이 아니라, 균형을 이루게 하자는 것입니다”(2코린 8,13). 

8. 과거에도 그러하였듯이 오늘날도 우리의 인간적인 사고방식과 충돌하기 때문에 받아들이기 어려운 역설이 있습니다. 바로 우리를 부유하게 해 주는 가난의 형태가 있다는 사실입니다. 바오로는 예수 그리스도의 ‘은총’을 상기시키며 그분께서 몸소 선포하셨던 메시지를 확실히 하고자 합니다. 곧 진정한 부유함은 ‘좀과 녹이 망가뜨리고 도둑들이 뚫고 들어와 훔쳐 가는 곳인 땅에 보물을 쌓아 두는’(마태 6,19 참조) 데에 있지 않고, 오히려 그 누구도 뒤처지거나 소외되지 않게 서로 짐을 나누어 지라고 이끄는 상호적 사랑에 있습니다. 최근 수년 동안 우리가 체감한 취약함과 한계 그리고 현재 세계적 파동을 일으키는 전쟁의 비극은 결정적인 사실 한 가지를 우리에게 분명히 가르쳐 줍니다. 우리는 그저 생존을 위하여 이 세상에 존재하는 것이 아니라 품위 있고 행복한 삶을 위하여 존재하는 것입니다. 예수님의 메시지는 우리에게 길을 보여 줍니다. 또한, 모욕을 주고 죽음에 이르게 하는 가난이 있는 반면에 또 다른 가난, 곧 해방과 평화를 가져다주는 예수님의 가난이 있음을 우리가 깨닫게 해 줍니다.

죽음에 이르게 하는 가난은 비참, 곧 불의와 착취, 폭력과 불공정한 자원 분배의 소산입니다. 그 어떤 전망도 탈출구도 허락하지 않는 버리는 문화가 강제한 절망적이고 미래가 없는 가난입니다. 사람을 극심한 물질적 빈곤에 빠지게 할 뿐 아니라, 흔히 간과되지만 그럼에도 여전히 존재하고 여전히 중요한 영적 차원도 좀먹는 비참입니다. 날마다 수지 타산을 맞추는 것이 유일한 법칙이 된다면, 인간 착취의 논리를 받아들이는 데에 더 이상 제동이 걸리지 않습니다. 곧, 타인은 목적을 이루는 수단일 뿐입니다. 공정한 임금이나 공정한 근로 시간은 더 이상 없고, 대안을 가지지 못하고 생계를 겨우 이어가려고 이처럼 가혹한 불의를 받아들일 수밖에 없는 사람들에게 고통을 주는 새로운 형태의 노예살이가 생겨납니다. 

반대로, 우리를 해방시키는 가난은 모든 무거운 짐을 벗어 버리고 본질에만 집중하는 책임 있는 결정으로부터 비롯됩니다. 많은 이들이 중요한 무엇인가가 자기 삶에서 빠져 있다고 느끼고 결국 목표 없이 이리저리 그것을 찾아다니기 때문에 가지는 불만감을 우리는 쉽게 알아볼 수 있습니다. 만족을 줄 수 있는 그 무엇을 찾고자 하는 바람에서, 그들은 자신을 작은 이들, 힘없는 이들, 가난한 이들에게로 이끌어 줄 누군가를 필요로 합니다. 그리하여 그들은 마침내 자신에게 부족한 것이 무엇인지 알아볼 수 있습니다. 가난한 이들과의 만남은 우리가 지닌 수많은 걱정과 실체 없는 두려움을 없애 주고, 삶에서 참으로 중요한 것, 곧 그 누구도 빼앗아 갈 수 없는 보물인 거저 받는 참사랑에 이르게 해 줍니다. 가난한 이들은 우리가 자선을 베푸는 대상이기 이전에, 우리를 불안과 피상성의 덫에서 해방되도록 도와줄 수 있는 사람들입니다.

자신의 저술들을 통하여 가난한 이들을 향한 그리스도인의 행실을 신랄하게 비판한 교회 학자이자 교부인 요한 크리소스토모 성인은 이렇게 썼습니다. “가난이 여러분을 부유하게 만들어 줄 수 있다는 사실을 믿을 수 없다면 주님을 생각해 보십시오. 그리고 의심을 거두십시오. 그분께서 가난해지시지 않으셨다면 여러분은 부유하지 못할 것입니다. 여기에 놀라운 사실이 있습니다. 곧, 가난은 풍성한 부의 원천이 되었습니다. 바오로가 뜻하는 ‘부유함’(2코린 8,9 참조)은 신심의 깨달음, 죄로부터의 정화, 정의, 거룩함, 그리고 이제와 영원히 우리에게 주어진 그 밖의 많은 좋은 것들입니다. 우리가 가진 이 모든 것은 가난 덕분입니다”(｢코린토 신자들에게 보내는 둘째 서간에 대한 강해｣[Homiliae in Epistolam ad Corinthios II], 17,1).

9. 올해 세계 가난한 이의 날 주제로 선택한 바오로 사도의 말은 우리 신앙생활의 이 위대한 역설을 보여 줍니다. 그리스도의 가난이 우리를 부유하게 만드는 것입니다. 바오로가 이러한 가르침을 제시할 수 있었고 교회가 이를 오랜 세월에 걸쳐 전하고 증언해 온 것은, 하느님께서 몸소 당신 아들 예수님을 통하여 이 길을 따르기로 선택하셨기 때문입니다. 그리스도께서 우리를 위하여 가난하게 되셨기 때문에 우리 자신의 삶은 광채를 띠게 되었고 변화되었습니다. 또한 세상이 알아보지 못하고 줄 수도 없는 가치를 얻게 되었습니다. 주님께서 지니신 보물은 그분의 사랑입니다. 그 사랑은 아무도 배제하지 않고 모든 이 특히 소외된 이들과 생필품마저 없는 이들을 찾아 나섭니다. 사랑 때문에 그분께서는 영광을 벗으시고 인간 조건을 취하셨습니다. 사랑 때문에 그분께서는 죽음에 이르기까지, 십자가 죽음에 이르기까지 순종하는 종이 되셨습니다(필리 2,6-8 참조). 사랑 때문에 그분께서는, 모든 이가 필요한 것을 얻고 영원한 생명을 위한 양식을 찾을 수 있도록 “생명의 빵”(요한 6,35)이 되셨습니다. 주님의 제자들이 이 가르침을 받아들이기 어려워하였듯이(요한 6,60 참조), 오늘날 우리도 마찬가지입니다. 그러나 예수님 말씀은 명확합니다. 생명이 죽음을 이기고 존엄이 불의로부터 구해지기를 바란다면, 우리는 사랑으로 우리 삶을 함께 나누고 가장 작은 이들, 곧 생필품마저 없는 이들부터 시작하여 우리의 형제자매들과 자기 삶의 빵을 나누면서, 그리스도의 가난의 길을 따라야 합니다. 이것이 평등을 이루는 길, 가난한 이들을 비참에서 벗어나게 하고 부유한 이들을 허영에서 벗어나게 하며 그들 모두를 절망에서 벗어나게 하는 길입니다.

10. 지난 5월 15일, 저는 샤를 드 푸코 수사를 시성하였습니다. 푸코 성인은 부유하게 태어났지만, 예수님을 따르고자 모든 것을 내려놓고 예수님처럼 모든 이에게 가난한 형제가 되어 준 사람입니다. 처음에는 나자렛에서, 다음에는 사하라 사막에서 지냈던 은수자로서의 푸코 성인의 삶은 침묵과 기도와 나눔의 삶이었고, 그리스도인의 가난에 대한 모범적 증거였습니다. 다음과 같은 푸코 성인의 말을 묵상해 보면 좋겠습니다. “가난한 이들, 작은 이들, 노동자들을 업신여기지 맙시다. 그들은 하느님 안의 우리 형제자매일 뿐만 아니라 외형적 삶에서 예수님을 가장 완벽하게 닮은 사람들입니다. 그들은 나자렛의 노동자 예수님을 완벽하게 보여 줍니다. 그들은 뽑힌 이들 가운데 맏배들이며 구세주의 구유로 부름받은 첫 번째 사람들입니다. 그들은 예수님의 탄생부터 죽음까지 그분과 어울리곤 하였던 친구들이었습니다. …… 그들을 공경합시다. 그들 안에 계신 예수님과 예수님의 거룩한 양친의 모습을 공경합시다. …… 그분께서 몸소 취하셨던 (조건을) 우리도 받아들입시다. …… 끊임없이 모든 것에서 가난해져서, 가난한 이들의 형제자매, 가난한 이들의 친구가 됩시다. 예수님처럼 우리도 가난한 이들 가운데 가장 가난한 이들이 됩시다. 또한 그분처럼 우리도 가난한 이들을 사랑하고 가까이합시다.”1) 푸코 수사에게 이것은 그냥 하는 말이 아니라 바로 자기 삶이라는 선물을 예수님과 함께 나누도록 이끄는 구체적인 생활방식이었습니다. 

2022년 세계 가난한 이의 날이 우리에게 은총의 때가 되기를 빕니다. 이날 우리가 개인으로 그리고 공동으로 양심 성찰을 하고, 우리 삶에서 예수 그리스도의 가난이 우리의 충실한 친구가 되는지도 자문하여 볼 수 있기를 빕니다.      

  
로마 성 요한 라테라노 대성전에서
2022년 6월 13일
파도바의 성 안토니오 사제 학자 기념일

프란치스코

1) 사를 드 푸코, 『하느님의 선하심. 복음 성인들에 관한 묵상 1』(La Bonté de Dieu. Méditations sur les saints Évangiles (1)), “루카 복음 2장에 관한 묵상 263”(Méditation n. 263 sur Lc 2,8-20), 누벨 시테, 몽루주, 1996, 214-216면.

<원문: Message of His Holiness Pope Francis, Sixth World Day of the Poor, ‘For your sakes Christ became poor’ (cf. 2Cor 8,9), 2022.6.13., 영어와 이탈리아어>

영어:
https://www.vatican.va/content/francesco/en/messages/poveri/documents/20220613-messaggio-vi-giornatamondiale-poveri-2022.html

MESSAGE OF HIS HOLINESS POPE FRANCIS
FOR THE SIXTH WORLD DAY OF THE POOR

13 November 2022, Thirty-third Sunday in Ordinary Time

For your sakes Christ became poor (cf. 2 Cor 8:9)
 

1. “Jesus Christ… for your sakes became poor” (cf. 2 Cor 8:9). With these words, the Apostle Paul addresses the first Christians of Corinth in order to encourage their efforts to show solidarity with their brothers and sisters in need. The World Day of the Poor comes this year as a healthy challenge, helping us to reflect on our style of life and on the many forms of poverty all around us.

Several months ago, the world was emerging from the tempest of the pandemic, showing signs of an economic recovery that could benefit millions of people reduced to poverty by the loss of their jobs. A patch of blue sky was opening that, without detracting from our sorrow at the loss of our dear ones, promised to bring us back to direct interpersonal relations and to socializing with one another once more without further prohibitions or restrictions. Now, however, a new catastrophe has appeared on the horizon, destined to impose on our world a very different scenario.

The war in Ukraine has now been added to the regional wars that for years have taken a heavy toll of death and destruction. Yet here the situation is even more complex due to the direct intervention of a “superpower” aimed at imposing its own will in violation of the principle of the self-determination of peoples. Tragic scenarios are being reenacted and once more reciprocal extortionate demands made by a few potentates are stifling the voice of a humanity that cries out for peace.

2. What great poverty is produced by the senselessness of war! Wherever we look, we can see how violence strikes those who are defenseless and vulnerable. We think of the deportation of thousands of persons, above all young boys and girls, in order to sever their roots and impose on them another identity. Once more the words of the Psalmist prove timely.

Contemplating the destruction of Jerusalem and the exile of the Hebrew youth, he sang: “By the rivers of Babylon – there we sat down and there we wept when we remembered Zion.  On the willows there we hung up our harps. For there our captors asked us for songs, and our tormentors for mirth… How could we sing the Lord’s song in a foreign land?” (Ps 137:1-4).

Millions of women, children and elderly people are being forced to brave the danger of bombs just to find safety by seeking refuge as displaced persons in neighbouring countries. How many others remain in the war zones, living each day with fear and the lack of food, water, medical care and above all human affections? In these situations, reason is darkened and those who feel its effects are the countless ordinary people who end up being added to the already great numbers of those in need.

How can we respond adequately to this situation, and to bring relief and peace to all these people in the grip of uncertainty and instability?

3. In this situation of great conflict, we are celebrating the Sixth World Day of the Poor. We are asked to reflect on the summons of the Apostle to keep our gaze fixed on Jesus, who “though he was rich, yet for [our] sakes became poor, so that by his poverty [we] might become rich” (cf. 2 Cor 8:9). During his visit to Jerusalem, Paul met with Peter, James and John, who had urged him not to forget the poor. The community of Jerusalem was experiencing great hardship due to a food shortage in the country. The Apostle immediately set about organizing a great collection to aid the poverty-stricken. The Christians of Corinth were very understanding and supportive. At Paul’s request, on every first day of the week they collected what they were able to save and all proved very generous.

From that time on, every Sunday, during the celebration of the Holy Eucharist, we have done the same thing, pooling our offerings so that the community can provide for the needs of the poor. It is something that Christians have always done with joy and a sense of responsibility, to ensure that none of our brothers or sisters will lack the necessities of life. We find a confirmation of this from Saint Justin Martyr, who wrote in the second century to the Emperor Antoninus Pius and described the Sunday celebration of Christians. In his words, “On Sunday we have a common assembly for all our members, whether they live in the city or in the outlying districts. The recollections of the apostles or the writings of the prophets are read, as long as there is time… The Eucharist is distributed, everyone present communicates, and the deacons take it to those who are absent. The wealthy, if they wish, may make a contribution, and they themselves decide the amount. The collection is placed in the custody of the presider, who uses it to help the orphans and widows and all who for any reason are in distress, whether because they are sick, imprisoned, or away from home. In a word, care is provided to all who are in need” (First Apology, LXVII, 1-6).

4. As for the community of Corinth, after the initial outburst of enthusiasm, their commitment began to falter and the initiative proposed by the Apostle lost some of its impetus. For this reason, Paul wrote them, asking in impassioned terms that they relaunch the collection, “so that your eagerness may be matched by completing it according to your means” (2 Cor 8:11).

I think at this time of the generosity that in recent years has led entire populations to open their doors to welcome millions of refugees from wars in the Middle East, Central Africa and now Ukraine. Families have opened their homes to make room for other families, and communities have generously accepted many women and children in order to enable them to live with the dignity that is their due. Even so, the longer conflicts last, the more burdensome their consequences become. The peoples who offer welcome find it increasingly difficult to maintain their relief efforts; families and communities begin to feel burdened by a situation that continues past the emergency stage. This is the moment for us not to lose heart but to renew our initial motivation. The work we have begun needs to be brought to completion with the same sense of responsibility.

5. That, in effect, is precisely what solidarity is: sharing the little we have with those who have nothing, so that no one will go without. The sense of community and of communion as a style of life increases and a sense of solidarity matures. We should also consider that in some countries, over the past decades, families have experienced a significant increase in affluence and security. This is a positive result of private initiatives and favouring economic growth as well as concrete incentives to support families and social responsibility. The benefits in terms of security and stability can now be shared with those who have been forced to leave behind their homes and native countries in search of safety and survival. As members of civil society, let us continue to uphold the values of freedom, responsibility, fraternity and solidarity. And as Christians, let us always make charity, faith and hope the basis of our lives and our actions.

6. It is interesting to observe that the Apostle does not desire to oblige Christians to perform works of charity: “I do not say this as a command” (2 Cor 8:8). Paul is instead “testing the genuineness of [their] love” by earnestness of [their] concern for the poor (ibid.). Certainly, Paul’s request is prompted by the need for concrete assistance; nonetheless, his desire is much more profound. He asks the Corinthians to take up the collection so that it can be a sign of love, the love shown by Jesus himself. In a word, generosity towards the poor has its most powerful motivation in the example of the Son of God, who chose to become poor.

Indeed, the Apostle makes it clear that this example on the part of Christ, this “dispossession”, is a grace: “the grace of our Lord Jesus Christ” (2 Cor 8:9). Only by accepting it can we give concrete and consistent expression‎ to our faith. The teaching of the entire New Testament is unanimous in this regard. Paul’s teaching finds an echo in the words of the apostle James: “Be doers of the word, and not merely hearers who deceive themselves.  For if any are hearers of the word and not doers, they are like those who look at themselves in the mirror; for they look at themselves and, on going away, immediately forget what they were like. But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act – they will be blessed in their doing” (Jas 1:22-25).

7. Where the poor are concerned, it is not talk that matters; what matters is rolling up our sleeves and putting our faith into practice through a direct involvement, one that cannot be delegated. At times, however, a kind of laxity can creep in and lead to inconsistent behaviour, including indifference about the poor. It also happens that some Christians, out of excessive attachment to money, remain mired in a poor use of their goods and wealth. These situations reveal a weak faith and feeble, myopic hope.

We know that the issue is not money itself, for money is part of our daily life as individuals and our relationships in society. Rather, what we need to consider is the value that we put on money: it cannot become our absolute and chief purpose in life.

Attachment to money prevents us from seeing everyday life with realism; it clouds our gaze and blinds us to the needs of others. Nothing worse could happen to a Christian and to a community than to be dazzled by the idol of wealth, which ends up chaining us to an ephemeral and bankrupt vision of life.

It is not a question, then, of approaching the poor with a “welfare mentality”, as often happens, but of ensuring that no one lacks what is necessary. It is not activism that saves, but sincere and generous concern that makes us approach a poor person as a brother or sister who lends a hand to help me shake off the lethargy into which I have fallen. Consequently, “no one must say that they cannot be close to the poor because their own lifestyle demands more attention to other areas. This is an excuse commonly heard in academic, business or professional, and even ecclesial circles… None of us can think we are exempt from concern for the poor and for social justice” (Evangelii Gaudium, 201). There is an urgent need to find new solutions that can go beyond the approach of those social policies conceived as “a policy for the poor, but never with the poor and never of the poor, much less part of a project that brings people together” (Fratelli Tutti, 169). We need instead to imitate the attitude of the Apostle, who could write to the Corinthians: “I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance” (2 Cor 8:13).

8. There is a paradox that today, as in the past, we find hard to accept, for it clashes with our human way of thinking: that there exists a form of poverty that can make us rich. By appealing to the “grace” of Jesus Christ, Paul wants to confirm‎ the message that he himself preached. It is the message that true wealth does not consist in storing up “treasures on earth, where moth and rust consume, and where thieves break in and steal” (Mt 6:19), but rather in a reciprocal love that leads us to bear one another’s burdens in such a way that no one is left behind or excluded. The sense of weakness and limitation that we have experienced in these recent years, and now the tragedy of the war with its global repercussions, must teach us one crucial thing: we are not in this world merely to survive, but to live a dignified and happy life.  The message of Jesus shows us the way and makes us realize that there is a poverty that humiliates and kills, and another poverty, Christ’s own poverty, that sets us free and brings us peace.

The poverty that kills is squalor, the daughter of injustice, exploitation, violence and the unjust distribution of resources. It is a hopeless and implacable poverty, imposed by the throwaway culture that offers neither future prospects nor avenues of escape. It is a squalor that not only reduces people to extreme material poverty, but also corrodes the spiritual dimension, which, albeit often overlooked, is nonetheless still there and still important. When the only law is the bottom line of profit at the end of the day, nothing holds us back from seeing others simply as objects to be exploited; other people are merely a means to an end. There no longer exist such things as a just salary or just working hours, and new forms of slavery emerge and entrap persons who lack alternatives and are forced to accept this toxic injustice simply to eke out a living. 

The poverty that sets us free, on the other hand, is one that results from a responsible decision to cast off all dead weight and concentrate on what is essential. We can easily discern the lack of satisfaction that many people feel because they sense that something important is missing from their lives, with the result that they wander off aimlessly in search of it. In their desire to find something that can bring them satisfaction, they need someone to guide them towards the insignificant, the vulnerable and the poor, so that they can finally see what they themselves lack. Encountering the poor enables us to put an end to many of our anxieties and empty fears, and to arrive at what truly matters in life, the treasure that no one can steal from us: true and gratuitous love. The poor, before being the object of our almsgiving, are people, who can help set us free from the snares of anxiety and superficiality.

A Father and Doctor of the Church, Saint John Chrysostom, whose writings are filled with sharp criticisms of the conduct of Christians towards the poor, once wrote: “If you are unable to believe that poverty can make you rich, think of your Lord and stop your doubting. Had he not been poor, you would not be rich. Here is something astonishing: poverty has become the source of abundant wealth. What Paul means by “wealth” [cf. 2 Cor 8:9] is the knowledge of piety, purification from sin, justice, sanctification and a thousand other good things that have been given us now and always. All these things we have thanks to poverty” (Homilies on II Corinthians, 17, 1).

9. The words of the Apostle chosen as the theme of this year’s World Day of the Poor present this great paradox of our life of faith: Christ’s poverty makes us rich. Paul was able to present this teaching, which the Church has spread and borne witness to over the centuries, because God himself, in his Son Jesus, chose to follow this path. Because Christ became poor for our sakes, our own lives are illumined and transformed, and take on a worth that the world does not appreciate and cannot bestow. Jesus’ treasure is his love, which excludes no one and seeks out everyone, especially the marginalized and those deprived of the necessities of life. Out of love, he stripped himself of glory and took on our human condition. Out of love, he became a servant, obedient to the point of accepting death, death on a cross (cf. Phil 2:6-8). Out of love, he became the “bread of life” (Jn 6:35), so that all might have what they need and find nourishment for eternal life. Just as it was difficult for the Lord’s disciples to accept this teaching (cf. Jn 6:60), so it is for us today as well. Yet Jesus’s words are clear: if we want life to triumph over death, and dignity to be redeemed from injustice, we need to follow Christ’s path of poverty, sharing our lives out of love, breaking the bread of our daily existence with our brothers and sisters, beginning with the least of them, those who lack the very essentials of life. This is the way to create equality, to free the poor from their misery and the rich from their vanity, and both from despair.

10. On 15 May last, I canonized Brother Charles de Foucauld, a man born rich, who gave up everything to follow Jesus, becoming, like him, a poor brother to all. Charles’ life as a hermit, first in Nazareth and then in the Saharan desert, was one of silence, prayer and sharing, an exemplary testimony to Christian poverty. We would do well to meditate on these words of his:

“Let us not despise the poor, the little ones, the workers; not only are they our brothers and sisters in God, they are also those who most perfectly imitate Jesus in his outward life. They perfectly represent Jesus, the Worker of Nazareth. They are the firstborn among the elect, the first to be called to the Saviour’s crib. They were the regular company of Jesus, from his birth until his death… Let us honour them; let us honour in them the images of Jesus and his holy parents… Let us take for ourselves [the condition] that he took for himself… Let us never cease to be poor in everything, brothers and sisters to the poor, companions to the poor; may we be the poorest of the poor like Jesus, and like him love the poor and surround ourselves with them” ( Commentary on the Gospel of Luke, Meditation 263). [1]   For Brother Charles, those were not merely words, but a concrete way of living that led him to share with Jesus the offering of his very life.

May this 2022 World Day of the Poor be for us a moment of grace. May it enable us to make a personal and communal examination of conscience and to ask ourselves whether the poverty of Jesus Christ is our faithful companion in life.

Rome, Saint John Lateran, 13 June 2022 Memorial of Saint Anthony of Padua
 

 FRANCIS

_______________________ 

[1] Meditation No. 263 on Lk 2 :8-20: C. DE FOUCAULD, La Bonté de Dieu. Méditations sur les saints Evangiles (1), Nouvelle Cité, Montrouge 1996, 214-216.

이탈리아어:
https://www.vatican.va/content/francesco/it/messages/poveri/documents/20220613-messaggio-vi-giornatamondiale-poveri-2022.html