REFORM IS GENEROUS

by Fr. Benedict J. Groeschel, C.F.R.

Reform of the Church has always been very closely associated with works of charity and of compassion. Catholic reformers have been characterized by direct involvement, hands-on contact with the poorest and most needy. This was true of the great monastic reforms in the times of the Fathers of the Church, of the medieval reform movements, especially the Franciscans, of the post Reformation movements, with the Capuchins, the Camilians, and later with the Vincentians and Daughters of Charity. It is true still today with the Missionaries of Charity and other movements toward personal and ecclesial reform. And the same concern for the poor, the same impulse of charity has characterized movements of the laity seeking and supporting reform. The third orders in the middle ages and the Oratory of Divine Love founded by St. Catherine of Genoa in the late sixteenth century as well as the St. Vincent de Paul Society, led by Frederic Ozanam in the nineteenth century, all speak of the same generous and caring impulse. Names of twentieth century reformers like Dom Helder Camara, Dorothy Day, Catherine Doherty, and especially Mother Teresa link the care of the very poor with the need for personal reform.

The history of the Capuchin Order, from which our community grew, sparkles with the names of those who were not only voluntarily poor but who showed consistent generosity in the care of the destitute. The largest charity hospital in the world, the Panatone in Genoa, was taken over by the Capuchins in the middle of the sixteenth century and conducted by them until it was destroyed by American bombs in 1944.

Why is effective care of the poor linked with reform? Sociologists have identified several reasons why people are concerned about their less fortunate sisters and brothers: altruism (doing something noble), concern for the welfare of society (it will help us all), and avoidance of a feeling of guilt that the sufferings of others may cause. All of these motivations appear in the works of charity. However, in the case of Christian reform movements the most effective reason by far is seeing Christ in the poor. This is a sacramental gift of faith. Many times, at the Catholic Worker or some similar place of caring, I have seen paintings of Christ seated among the poor. Christ's generous love, the living sign of God's mercy and compassion, evokes a response of gratitude and generosity from the hearts of the thoughtful believer. This loving response of gratitude should be the fount of all real concern and work undertaken by Christians for the world. Religion can have many motives, spiritual or mundane, but this is the highest.
Generous charity is the medicine of the soul. It is the response that Our Lord called for in the Sermon on the Mount, in the parables and, most of all, by His actions. Through it we can avoid making our image of God simply a projection of self-centered needs. Can we in good faith worship the homeless Christ, but not be personally moved to help the destitute? Any true return to the values of the Gospel must be accompanied by a generous and unequivocal love for those in need.

As a community we rejoice that we give an opportunity for others who cannot work directly with the poor to serve Christ through us and our works. Every Monday morning you can find Christ standing among the simple and needy souls who come for the weekly distribution of food at St. Crispin's Friary. Every evening He is a welcomed guest at our shelter. You can come and see Him. You can come and serve Him.