Pope Leo XIV’s Apostolic Exhortation Dilexi Te, published on October 4, 2025, represents a profound call to God’s eternal love for the poor, inspired by Revelation 3:9 and in continuity with Francis’s encyclical Dilexit Nos. This document, the first of his pontificate, emphasizes the preferential option for the poor as a path to holiness and ecclesial renewal. Based exclusively on reliable Catholic sources such as Sacred Scripture, papal Magisterium, conciliar documents, and the writings of saints, this article summarizes 10 key points for understanding its message. It is not only a theoretical reflection but also an invitation to concrete action in the daily lives of Christians.

1. Origin and Context: A Divine Love Directed at the Weak

Dilexi Te  (“I have loved you”) comes from Revelation 3:9, where God declares his love for a poor and persecuted community. Leo XIV connects it with the Magnificat (Luke 1:52-53) and Francis’s encyclical Dilexit nos, emphasizing that Christ identifies with the marginalized. This love is not abstract, but an inheritance from Francis’s project, taken up by Leo XIV to insist on the connection between Christ’s love and care for the poor.  Sources: Revelation 3:9; Luke 1:52-53; Dilexit nos  (nos. 170-171).

2. The Union between Love of God and Love of the Poor: An Evangelical Revelation

Jesus teaches that the poor are a perennial presence (Mt 26:11), similar to his own promise to always be with us (Mt 28:20). The document links affection for the Lord with service to those in need, recalling Mt 25:40: “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.” It is not about charity, but about encountering Christ in the poor. Sources: Mt 26:8-13; Mt 25:40;  Evangelii Gaudium  (n. 187).

3. The Cry of the Poor: A Call to Divine Justice

Inspired by Exodus 3:7-10, the text describes the cry of the poor as an echo of Christ’s suffering. God hears and liberates, and the Church must identify with this merciful heart. Leo XIV denounces modern forms of poverty: material, social, moral, and cultural, criticizing ideological prejudices that blame the poor for their condition. Sources: Ex 3:7-10; Dt 15:9; Evangelii Gaudium  (n. 212).

4. God’s Preferential Option for the Poor: Biblical Foundation

God has opted for the weak since the Old Testament (Psalm 34:7; Amos and Isaiah), culminating in Jesus, the poor Messiah (Philippians 2:7; 2 Corinthians 8:9). Born into poverty (Luke 2:7), Jesus announces the Good News to the poor (Luke 4:18) and proclaims their beatitude (Luke 6:20). The Church must be of the Beatitudes, poor with the poor. Sources: Philippians 2:7; Luke 4:18; Evangelii Gaudium  (n. 197).

5. Mercy in the Bible: Loving Your Neighbor as a Test of Faith

The commandment to love God and neighbor is one (Mk 12:29-31; 1 Jn 4:20). Jesus invites us to banquets with the poor and the crippled (Lk 14:12-14), and the final judgment is based on works of mercy (Mt 25:31-46). James and John insist: faith without works is dead (Jas 2:14-17; 1 Jn 3:17). Sources: Mk 12:29-31; Mt 25:31-46;  Gaudete et Exsultate  (nos. 95-97).

6. The Church for the Poor: Francis’s Desire and Church Tradition

Leo XIV evokes Francis’s desire for a “poor Church for the poor.” From the first Christians (Acts 6:1-6), the diaconate unites prayer and service. Saints like Lawrence and Stephen see the poor as the treasure of the Church. Sources:  Lumen Gentium  (n. 8);  Evangelii Gaudium  (n. 48); Acts of the Apostles.

7. Testimonies of the Church Fathers: Charity as True Worship

Fathers such as Ignatius, Polycarp, Justin Martyr, John Chrysostom, and Augustine emphasize recognizing Christ in the poor. Chrysostom denounces indifferent luxury: “Not giving to the poor is robbing them.” Augustine sees almsgiving as conversion and eternal reward. Sources: Chrysostom’s Homilies (PG 58, 508); Augustine’s Enarrationes (CSEL 95/3, 181).

8. Care for the Sick and Monastics: Expressions of Compassion

The Church cares for the sick, like Cyprian during plagues, or founders like John of God and Camillus de Lellis. Monks like Basil and Benedict integrate hospitality into their rule: “Christ is received in the poor.” Sources: Rule of Benedict (ch. 53);  Cyprian’s De Mortalitate  .

9. History of Saints and Orders: Radical Love for the Marginalized

From Francis of Assisi (evangelical poverty) to orders like the Trinitarians, Mercedarians, and Dominicans, who redeem captives. Modern saints like Vincent de Paul, Teresa of Calcutta, and Dorothy Day embody this love. Sources: Rule of Francis (1223); Novo Millennio Ineunte  (n. 49).

10. Contemporary Challenges: Structures of Sin and the Call to Action

It denounces “structures of sin” (social sin) and inequalities (Medellín, Puebla, Aparecida). The poor are evangelizing agents, not objects. It calls for almsgiving, justice, and spiritual evangelization. The Good Samaritan (Lk 10:25-37) is the model: “Go and do likewise.” Sources:  Evangelii Gaudium  (n. 202); Fratelli Tutti  (n. 64); Aparecida Document (n. 392).

In conclusion,  Dilexi Te is not only doctrine, but a challenge for the Church to live out Christ’s love in the poor, transforming unjust societies. As Leo XIV affirms, this love is sanctification and renewal. Meditate on these truths in prayer and action. How will you respond to this call?