With regard to the sanctitiy of human life and the sanctity of the transmission of human life (i.e.. via a permanent and always open to procreation marriage between one woman and one man), Saint Pope John Paul II‘s Evangelium Vitae, Familiaris Consortio, and Theology of the Body (as well as the Catechism of the Catholic Church) affirmed those sanctities amidst post Vatican II and post Humanae Vitae confusions.
As teaching from Pope Leo [XIII]‘s Arcanum to 2013 (1, 2), was abundantly clear about the sanctities of human life and the transmission of human life, how could anyone in Catholic leadership have been confused and allowed such confusion to spread? Did far too few mentions from the pulpit play a role?
With Dilexi Te, I am unclear as to “takeaways” hinted at with regard to almsgiving, works of mercy, and redistribution.
Dilexi Te
Begun by Pope Francis and completed by Pope Leo, the Apostolic Exhortation Dilexi Te to All Christians on Love for the Poor (2025) references the Vatican’s Compendium of Social Doctrine (2004), which clearly attests to the sanctities of human life and transmission of human life. Dilexi Te does not itself make those sanctitities clear.
Works of Mercy and Almsgiving
The corporal and spiritual works of mercy are very much connected with almsgiving. As explained by Catholic Online,
The traditional enumeration of the corporal works of mercy is as follows:
- To feed the hungry;
- To give drink to the thirsty;
- To clothe the naked;
- To harbour the harbourless;
- To visit the sick;
- To ransom the captive;
- To bury the dead.
The spiritual works of mercy are:
- To instruct the ignorant ;
- To counsel the doubtful ;
- To admonish sinners ;
- To bear wrongs patiently;
- To forgive offences willingly;
- To comfort the afflicted;
- To pray for the living and the dead.
It will be seen from these divisions that the works of mercy practically coincide with the various forms of almsgiving.
Almsgiving v Redistribution
As per Father Raymond Desousa (who has impressive credentials in economics):
Without growth, redistribution is the only remedy for poverty. Dilexi Te is thus squarely in the long tradition of Christian redistributionist thinking about poverty….Leo XIII sketched out a different approach, later elaborated by John Paul, open to the possibilities of the modern, free economy. If Leo XIV agrees, he did not show it in Dilexi Te. And perhaps, like Francis, he does not agree.
Redistribution generally refers to involuntary reassignment of resources. In a tongue in cheek critique of Dilexi Te, Father Robert McTeague. SJ., spoke of The Sacrament of Redistribution!
As per Dilexi Te,
Some of what Dilexi Te says about almsgiving seems confusing or at least oddly worded. While I indeed know of almsgiving being practiced, I do not know of anyone who who disparages it. Why would the Holy Father find almsgiving to be looked down upon – even “disparaged”?
The Dilexi Te from Pope Leo XIV on Love For the Poor states:
- I would like to close by saying something about almsgiving, which nowadays is not looked upon favorably even among believers. Not only is it rarely practiced, but it is even at times disparaged. 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. The Church’s social doctrinehas always seen human work as a participation in God’s work of creation that continues every day, also thanks to the hands, mind and heart of the workers.” [128]
On the other hand, where this is not possible, we cannot risk abandoning others to the fate of lacking the necessities for a dignified life. Consequently, almsgiving remains, for the time being, a necessary means of contact, encounter and empathy with those less fortunate….
119. we Christians must not abandon almsgiving. It can be done in different ways, and surely more effectively, but it must continue to be done. It is always better at least to do something rather than nothing. Whatever form it may take, almsgiving will touch and soften our hardened hearts. It will not solve the problem of world poverty, yet it must still be carried out, with intelligence, diligence and social responsibility. For our part, we need to give alms as a way of reaching out and touching the suffering flesh of the poor….
121. 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” (Rev3:9).
Dilexi Te appears to treat almsgiving as a necessary evil, but it is unclear about a preferable path
Conclusion
Dilexi Te leaves me scratching my head a bit. I personally know of almsgiving being practiced but not of anyone who disparages it. Why would the Holy Father find almsgiving to be looked down upon – even “disparaged”?
Greater emphases on the works of mercy and almsgiving would certainly lead away from misunderstandings! As Ross Douthat reads Dilexi Te,
this pope will have more to offer the more he escapes from generality into practicality, and tells people not just how to think about the brave new world, but how to act and choose and live(NY Times, 10/14/25).
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