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And despite employing the terminology, John Paul II was clear that in his mind the term was not to be understood in terms of sociological analysis and active class struggle. 11 To be sure, it certainly does refer to the exercise of charity. ”12 A nonexhaustive explication of the preferential option’s role in Christian 7 See Justo González, “The Option for the Poor in Latin American Theology” in Poverty and Ecclesiology, ed. A. Dunnavant, (Collegeville, MN: The Liturgical Press, 1992), 9–26. P. Hebblethwaite claims that the first use of the phrase “option for the poor” occurred in a letter from Pedro Arrupe, SJ, to the Jesuits of Latin America in 1968.

No, the oppression of a class – socioeconomic poverty – is precisely the infrastructural expression of the process of oppression. The other types represent mere superstructural expressions of oppression. As such, they are profoundly conditioned by the infrastructural. A black taxi driver and a black soccer star are not the same thing. Similarly, a female domestic servant and the first lady of the land are not the same. An 13 Leonardo Boff, Trinity and Society, trans. P. Burns (Tunbridge Wells, UK: Burns & Oates, 1988).

32 CE, 46. 33 CE, 135. 34 CE, 136. 35 CE, 129-31. Von Hildebrand explicitly says that intellectual values are higher than vital values (129) and moral values are higher than intellectual (130), but the exact place of aesthetic values is left implicit. However, he repeats the order “moral, intellectual, or aesthetic,” suggesting this is the objective order as he understands it – presumably with vital falling below aesthetic values. 37 Figure 2 presents a summary of von Hildebrand’s discussion of the scale of values.

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