John 21, 15-19 + CSDC and CV

John 21, 15-19 + CSDC and CV 

CV 18 a. Besides requiring freedom, integral human development as a vocation also demands respect for its truth. The vocation to progress drives us to “do more, know more and have more in order to be more”[41]. But herein lies the problem: what does it mean “to be more”? Paul VI answers the question by indicating the essential quality of “authentic” development: it must be “integral, that is, it has to promote the good of every man and of the whole man”[42]. Amid the various competing anthropological visions put forward in today's society, even more so than in Paul VI's time, the Christian vision has the particular characteristic of asserting and justifying the unconditional value of the human person and the meaning of his growth.

Notes: [41] Ibid., 6: loc. cit., 260. [42] Ibid., 14: loc. cit., 264.

The Church's social doctrine is extremely important for ecclesial associations that have pastoral action within society 

CSDC 550 a. The Church's social doctrine is extremely important for ecclesial associations that have pastoral action within society as their objective. These associations represent a privileged point of reference in that their presence in the life of society is characterized by their nature as ecclesial bodies; this shows the importance and value of prayer, reflection and dialogue for addressing and improving social realities. One must keep in mind the distinction, in each case, “between the activities of Christians, acting individually or collectively in their own name as citizens guided by the dictates of a Christian conscience, and their activity acting along with their pastors in the name of the Church”[1152].

Notes: [1152] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099.

(John 21, 15-19) "Simon, son of John, do you love me more than these?"   

[15] When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs." [16] He then said to him a second time, "Simon, son of John, do you love me?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Tend my sheep." [17] He said to him the third time, "Simon, son of John, do you love me?" Peter was distressed that he had said to him a third time, "Do you love me?" and he said to him, "Lord, you know everything; you know that I love you." (Jesus) said to him, "Feed my sheep. [18] Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go." [19] He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, "Follow me."

CSDC 548. Prudence makes it possible to make decisions that are consistent, and to make them with realism and a sense of responsibility for the consequences of one's action. The rather widespread opinion that equates prudence with shrewdness, with utilitarian calculations, with diffidence or with timidity or indecision, is far from the correct understanding of this virtue. It is a characteristic of practical reason and offers assistance in deciding with wisdom and courage the course of action that should be followed, becoming the measure of the other virtues. Prudence affirms the good as a duty and shows in what manner the person should accomplish it[1146]. In the final analysis, it is a virtue that requires the mature exercise of thought and responsibility in an objective understanding of a specific situation and in making decisions according to a correct will[1147].

Notes: [1146] Cf. Catechism of the Catholic Church, 1806. [1147] The exercise of prudence calls for a progressive formation in order to acquire the necessary qualities: “memory” as the capacity to remember one's own past experience with objectivity, without falsification (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 1: Ed. Leon. 8, 367); “docilitas” (docility) that allows one to learn from others and to profit from their experience on the basis of an authentic love for truth (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 3: Ed. Leon. 8, 368- 369); “solertia” (diligence), that is, the ability to face the unexpected with objectivity in order to turn every situation to the service of good, overcoming the temptation of intemperance, injustice, and cowardice (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 4: Ed. Leon. 8, 369-370). These cognitive dispositions permit the development of the necessary conditions for the moment of decision: “providencia” (foresight), which is the capacity of weighing the efficacy of a given conduct for the attainment of a moral end (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 6: Ed. Leon. 8, 371) and “circumspectio” (circumspection), or the capacity of weighing the circumstances that contribute to the creation of the situation in which a given action will be carried out (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 49, a. 7: Ed. Leon. 8, 372). In the social context, prudence can be specified under two particular forms: “regnative” prudence, that is, the capacity to order all things for the greatest good of society (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 50, a. 1: Ed. Leon. 8, 374), and “political” prudence, which leads citizens to obey, carrying out the indications of authority (cf. Saint Thomas Aquinas Summa Theologiae, II-II, q. 50, a. 2: Ed. Leon. 8, 375), without compromising their dignity as a human person (cf. Saint Thomas Aquinas Summa Theologiae, II-II, qq. 47-56: Ed. Leon. 8, 348-406). 

[Initials and Abbreviations.- CSDC: Pontifical Council for Justice And Peace, Compendium of the Social Doctrine of the Church; -  SDC: Social Doctrine of the Church; - CV: Benedict XVI, Caritas in Veritate (Charity in truth)]