John 21, 1-14 + CSDC and CV

John 21, 1-14 + CSDC and CV 

CV 17 b This freedom concerns the type of development we are considering, but it also affects situations of underdevelopment which are not due to chance or historical necessity, but are attributable to human responsibility. This is why “the peoples in hunger are making a dramatic appeal to the peoples blessed with abundance”[40]. This too is a vocation, a call addressed by free subjects to other free subjects in favour of an assumption of shared responsibility. Paul VI had a keen sense of the importance of economic structures and institutions, but he had an equally clear sense of their nature as instruments of human freedom. Only when it is free can development be integrally human; only in a climate of responsible freedom can it grow in a satisfactory manner.  

Notes: [40] Ibid., 3: loc. cit., 258. 

Pastoral work in the social sector also includes the work of consecrated persons

CSDC 540. This pastoral work in the social sector also includes the work of consecrated persons according to their particular charism. Their shining witness, especially in situations of great poverty, represents a reminder to all people of the values of holiness and generous service to one's neighbour. The total gift of self made by men and women religious is offered to the contemplation of everyone as an eloquent and prophetic sign of the Church's social doctrine. Placing themselves totally at the service of the mystery of Christ's love for mankind and the world, religious anticipate and show by their very lives some of the traits of the new humanity that this social doctrine seeks to encourage. In chastity, poverty and obedience, consecrated persons place themselves at the service of pastoral charity, especially by prayer, thanks to which they contemplate God's plan for the world and beg the Lord to open the heart of all persons to welcome within themselves the gift of a new humanity, the price of Christ's sacrifice.

(John 21, 1-14) Cast the net over the right side of the boat and you will find something    

[1] After this, Jesus revealed himself again to his disciples at the Sea of Tiberias. He revealed himself in this way. [2] Together were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee's sons, and two others of his disciples. [3] Simon Peter said to them, "I am going fishing." They said to him, "We also will come with you." So they went out and got into the boat, but that night they caught nothing. [4] When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus. [5] Jesus said to them, "Children, have you caught anything to eat?" They answered him, "No." [6] So he said to them, "Cast the net over the right side of the boat and you will find something." So they cast it, and were not able to pull it in because of the number of fish. [7] So the disciple whom Jesus loved said to Peter, "It is the Lord." When Simon Peter heard that it was the Lord, he tucked in his garment, for he was lightly clad, and jumped into the sea. [8] The other disciples came in the boat, for they were not far from shore, only about a hundred yards, dragging the net with the fish. [9] When they climbed out on shore, they saw a charcoal fire with fish on it and bread. [10] Jesus said to them, "Bring some of the fish you just caught." [11] So Simon Peter went over and dragged the net ashore full of one hundred fifty-three large fish. Even though there were so many, the net was not torn. [12] Jesus said to them, "Come, have breakfast." And none of the disciples dared to ask him, "Who are you?" because they realized it was the Lord. [13] Jesus came over and took the bread and gave it to them, and in like manner the fish. [14] This was now the third time Jesus was revealed to his disciples after being raised from the dead.

CSDC 546. The lay faithful must strengthen their spiritual and moral lives, becoming ever more competent in carrying out their social duties. A deepening of interior motivations and the acquisition of a style appropriate for their work in the social and political spheres are the results of a dynamic and ongoing formation directed above all to the attainment of harmony between life, in all its complexity, and faith. In the experience of believers, in fact, “there cannot be two parallel lives in their existence: on the one hand, the so-called ‘spiritual' life, with its values and demands; and on the other, the so-called ‘secular' life, that is, life in a family, at work, in social relationships, in the responsibilities of public life and in culture”[1145]. Bringing faith and life together requires following the path judiciously indicated by the characteristic elements of Christian living: the Word of God as a reference point; the liturgical celebration of the Christian Mystery; personal prayer; the authentic experience of Church enhanced by the particular formational services of discerning spiritual guides; the exercise of the social virtues and a persevering commitment to cultural and professional formation.

Notes: [1145] John Paul II, Post-Synodal Apostolic Exhortation Christifidelis Laici, 59: AAS 81 (1989), 509. 

[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)]