But the poor person does not exist as an inescapable fact of destiny. His or her existence is not politically neutral, and it is not ethically innocent. The poor are a by-product of the system in which we live and for which we are responsible. They are marginalized by our social and cultural world. They are the oppressed, exploited proletariat, robbed of the fruit of their labor and despoiled of their humanity. Hence the poverty of the poor is not a call to generous relief action, but a demand that we go and build a different social order.

Theology is reflection, a critical attitude. The commitment of love, of service, comes first. Theology follows; it is the second step.

Charity is today a 'political charity.'. . . it means the transformation of a society structured to benefit a few who appropriate to themselves the value of the work of others. This transformation ought to be directed toward a radical change in the foundation of society, that is, the private ownership of the means of production.

As we progress, various shades of meaning and deeper levels of understanding will complement this initial effort.

The complete encounter with the Lord will mark an end to history, but it will take place in history.

[Neighbor is] not he whom I find in my path, but rather he in whose path I place myself, he whom I approach and actively seek.

The world today is experiencing a profound and rapid socio-cultural transformation. But the changes do not occur at a uniform pace, and the discrepancies in the change process have differentiated the various countries and regions of our planet.