Category: See Judge Act

Posted on

Emile Guerry: Prudence and the see-judge-act

Today, we remember Archbishop Emile Guerry, a French bishop who was a very early YCW chaplain in his home diocese of Grenoble, and who as a bishop became one of greatest promoters of Specialised Catholic Action right up to Vatican II. He died on 11 March 1969.

Born in Grenoble in 1891, Emile Guerry initially studied law becoming president of the diocesan Catholic youth movement in 1911.

The following year he entered the seminary on the advice of the former Sillon chaplain, Jean Desgranges. I suspect that young Emile Guerry may even have been a member of the Sillon, a fellow traveller at least.

During World War I, he became a military nurse before resuming his studies.

After the war, he completed a doctorate in law with a thesis on the Free Feminine Trade Unions of Isere (Les syndicats libres féminins de l’Isère).

Finally he was ordained for the Diocese of Grenoble in 1923.

In 1932, he founded the JOC (YCW) and the JAC (Rural YCW) in the diocese and remained a great supporter of the Specialised Catholic Action movements for the rest of his life.

He also founded the Soeurs de la Maternité catholique.

In 1940, he was named co-adjutor archbishop of Cambrai and became archbishop of that diocese in 1952.

Prudence

Emile Guerry was one of the earliest to make explicit the connection between the see, judge, act and the teaching of St Thomas (and Aristotle) on prudence.

In 1946, he wrote:

All chaplains and leaders of Catholic Action should make a profound study of the marvelous tract of St. Thomas on Prudence. Prudence is essentially the virtue of action. With his keen psychology, St. Thomas analyzes the three acts which make up the exercise of prudence: to deliberate (the small inquiry, the interior counsel which one holds within himself); to judge; to act. Here we easily recognize practically the same three acts of the method of specialized Catholic Action: observe, judge, act.

To this day, we can read the echoes of that statement in the Compendium of Catholic Social Teaching at §547-548.

Acting with prudence

547. The lay faithful should act according to the dictates of prudence, the virtue that makes it possible to discern the true good in every circumstance and to choose the right means for achieving it. Thanks to this virtue, moral principles are applied correctly to particular cases. We can identify three distinct moments as prudence is exercised to clarify and evaluate situations, to inspire decisions and to prompt action. The first moment is seen in the reflection and consultation by which the question is studied and the necessary opinions sought. The second moment is that of evaluation, as the reality is analyzed and judged in the light of God’s plan. The third  moment, that of decision, is based on the preceding steps and makes it possible to choose between the different actions that may be taken.

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.

All this is particularly important because people often mistaken the see-judge-act for a formula to implement Catholic Social Teaching, a reductive notion.

Rather, as Léon Ollé-Laprune had foreshadowed, it is fundamentally a method that needs to be practised to develop the habit of seeing, judging and acting well, hence the virtue of prudence.

Author: Stefan Gigacz

READ MORE

Emile Guerry (Joseph Cardijn Digital Library)

Emile Guerry, Spirituality of Catholic Action (Joseph Cardijn Digital Library)

Emile Guerry, Prudence – see, judge act (Joseph Cardijn Digital Library)

Posted on

See-Judge-Act: Following the Call

Today’s Cardijn Reflection is by American cultural historian, Richard C. Putz, who introduces the work of his uncle, the late Holy Cross Father Louis J. Putz CSC, a key figure in the development of the Cardijn movements in the USA.

The lesson learned from Louis J Putz CSC is to think about the method of See-Judge-Act as a methodology. Let the technique and experience of following the Call, living the Sermon on the Mount in our lives and society, enter into our movements, daily lives, and organizations that we create to help bring about the reign of God here and now. Hans Kung was “the apostle on the front line” and the brains behind Vatican II, as many had thought. The spirit of Vatican II needs to be revived.

Louis Putz often said, “YOU, the people, are the Church, not the hierarchy.” Louis believed the role of the clergy was to assist the people in leading the Church. 

Let’s look at the foundation of Vatican II. We see the methodology integrated into the documents, especially in the Dogmatic Constitution Lumen Gentium, Gaudium et Spes, and Mater et Magistra.

“God is using us; God needs us to accomplish the work; this is a great joy. Without our help, God cannot bring about the miracle that God intends to affect in each of us: through us but not without us.” ~ Louis Putz

We learn from Joseph Cardinal Cardijn that the ‘See-Judge-Act.‘ methodology of the Young Christian Workers (YCW), often called JOC (Jeunesse Ouvrière Chrétienne), becomes the necessary steps to the foundation of implementing the Sermon on the Mount. In the US, the methodology is essential for bringing about social justice, restorative justice, and the meaning for Christians to live the teachings of Jesus. It is why Louis worked so hard at developing organizations such as the CFM movement, the YCW, and educational programs in the United States. 

The key being the methodology should be our focus. Think in terms of “Necessary and sufficient.”

The methodology is necessary to create the change(sufficiency) to implement, and we eventually develop organizations to grow the difference in our society. Those organizations have traditionally been the CFM, YCS, YCW, etc. Still, if the Spirit is working, we should see the “change” evolve in a re-birth of those movements and the creation of new directions within our changing cultures.

Think of movements such as.”Cathonomics” (I suggest you might want to read the book Cathonomics by Anthony M Annett) and discover how the methodology is used to change how we as a society think and behave about economics.

It is time for us to take the Call to follow seriously and bring about the reign of God here and now. But first, we must share the methodology of See-Judge-Act with those unfamiliar with the method. Then, let the Spirit work through us all in creating the change and see what evolves to experience the cause/effect in organizations and movements. 

“The apostolate must not be thought of as “religion”; but a life of charity in all phases of daily behavior is the objective to be achieved.” ~ Louis J Putz CSC

Author

Richard C. Putz

Read more

Louis Putz CSC (Joseph Cardijn Digital Library)

Innovate Educate Collaborate (Richard Putz)

Posted on

Women and development

In today’s Cardijn Reflection, we recall the life and work of American YCW leader, Caroline Pezzullo, who represented the movement at the United Nations in New York and later became a noted expert in the field of women and development.

Caroline’s biography on the Joseph Cardijn Digital Library tells her story as follows:

Caroline was born and raised in Brooklyn, NY. Her interest in social justice led her to join the Young Christian Workers in her youth. Her experience working in development transformed into a commitment to empowering grassroots women globally.

In the mid-1980s she became leader and board member of the National Congress of Neighborhood Women (NCNW), where she co-designed the Annual Institute on Women and Community Development. Caroline’s vision of a network of grassroots women’s organizations that would act and speak on their own behalf in global development arenas became Grassroots Organizations Operating Together in Sisterhood (GROOTS).

Her experience allowed her to effectively support GROOTS member’s efforts to gain access and recognition in important venues, culminating in the first grassroots Women’s Tent at the 1996 NGO Forum in Huairou, China, where more than 1000 grassroots women socialized, led workshops on their development approaches, and met key decision-makers. Caroline was a founding member of Women’s World Banking and chaired for several years the NGO committee on Human Settlements at the UN.

She pressed for and won the creation of a Women and Habitat Program within UNHABITAT, and helped found the Huairou Commission. In 2000 UNHABITAT honored these efforts by awarding her with the Habitat Scroll of Honor.

This kitchen at the Neighborhood Women House, Living and Learning Center, is named after Caroline Pezzullo for her lifetime commitment to helping poor and working class women gain political, social and economic equality.

She also wrote a set of guidelines on project planning and development entitled simply “Women and Development” for the UN.

Caroline writes:

Women at all levels of responsibility have always been involved in activities for the improvement of the quality of life of their families and communities. Women have not, however, been integrally involved in the national development processes of most countries.

There is increasing recognition that “any measures for women isolated from the major priorities, strategies and sectors of development cannot result in any substantial progress towards the goals of the Decade” i.e, Equality, Development and Peace, with particular emphasis on employment, health and education.

At the same time, it should be stressed, that “because of women’s long historical disadvantaged position in society, there is need for specific transitional strategies, policies, measures and actions, if they are to actively participate in the execution of the objectives set forth by the countries of the region… The specificity of women’s situation and the need for special programmes by and for them should not isolate them from the national process of social/economic and political development… It is not only urgent for them to acquire the skills and tools for designing and implementing women’s programmes/projects; it is also a necessary condition for their further development, to know how those programmes/projects must become a part of the national development plan of each country.”

The purpose of these GUIDELINES is to assist women in planning programmes and projects that advance the status of women and at the same time, provide the links necessary to ensure their participation in the development process at the community, national, regional and international levels.

An essential part of this strategy is to involve rural and urban women, particularly from low-income areas, in the decision-making process which affects their opportunities and the quality of their lives.

Professional women with organizational responsibilities have valuable information which must be shared with community women. At the same time planning and decision-making must include the much-needed practical information which community women have to contribute. The institutional framework should be created or improved to permit this kind of participation on a broad basis. In the process, appropriate links must be made between the community and national policy and programme levels.

See judge act for development

But how does she propose to achieve this? By following the see-judge-act process, which she explains as follows:

Underscored in the GUIDELINES as essential elements for women to become involved in the development process as free and equal partners are three interrelated steps:

a) awareness of the facts of a ‘situation’;

b) assessment of their causes and desired changes;

c) action (individual and group) to close the gap between the two.

We remember Caroline for her dedication to the cause of women, particularly from the poorest countries of the world.

Author

Stefan Gigacz

Sources

Caroline Pezzullo (Joseph Cardijn Digital Library)

Caroline Pezzullo, Women and Development, Guidelines for project planning and development (United Nations)

Posted on

Integral Human Development, Lenten Penance and the Synodal Journey

Ash Wednesday is two days away.

The SEE–JUDGE–ACT reflection and decision-making process is ideal for Lenten reflection.

It is ideal for daily living as it integrates Christian values—Moral Virtues, Theological Virtues, Gifts of the Holy Spirit, and Fruits of the Holy Spirit with the Gospel and Catholic Social Teachings as the basis of our daily actions. It enables integral or holistic development of the person. It connects the interior and the exterior. It can be done individually or in a group.

This Lent, in particular, Pope Francis reminds us that our journey of change, while challenging, is not alone. We do it and achieve it collectively—with our brothers, sisters, and God.

In his message for Lent this year, the Holy Father chooses the Gospel of the Transfiguration, inviting us to an experience of Lenten penance in which we are called to “ascend ‘a high mountain’ in the company of Jesus”. Like the disciples who were led by the Master to Mount Tabor, we will not be alone on this uphill journey, but in the company of our brothers and sisters. This is the reason why, Pope Francis reminds us, our Lenten path is a synodal journey. At the end of a pathway that “requires effort, sacrifice and concentration”, we will arrive to the summit, where “the panorama that opens up at the end amazes us and rewards us by its grandeur”.

The Dicastery for Promoting Integral Human Development wishes to relaunch, week after week, the contents of this message, in order to offer the Churches around the world an aid to live their Transfiguration in a practical way. Following the allegorical inspiration of the Lenten ascesis as a mountain trek, given by the Holy Father, it is proposed to make a path of Lenten reflection that might, step by step, accompany us to the summit of the mountain and “help us to understand better God’s will and our mission in the service of his kingdom.”

Message of the Holy Father for Lent 2023. Dicastery for Promoting Integral Human Development.

Posted on

See clearly, judge and decide with Léon Ollé-Laprune

In today’s Cardijn Reflection, we continue to read from Léon Ollé-Laprune, this time from the Preface to the Third Edition of his classic work, Le Prix de la Vie (The Prize/Price of Life).

In this extract, we see how importantly Ollé-Laprune views the method of seeing, judging and deciding as a way to rebuild social unity and peace in the face of division and conflict.

When, almost two years ago, I published these studies on what I would call the philosophy of life, or to borrow a fine phrase from Aristotle, the philosophy of human matters, I wrote: “I am convinced, and I would like to convince others, that life is singularly precious if we understand how to see the purpose for which it is given to us and what we can and must do with it.”

That is the central idea of this book, and that is why it is entitled The Prize or Price of Life. I have nothing to add to this statement, except, perhaps, that of the double concern present throughout these pages, first of not distorting man and secondly that of proclaiming the duty to act, the urgency of which, if I may say so, is increasingly visible and growing.

It is true that in the intellectual and philosophical order we can observe a certain aspiration for an increasingly comprehensive synthesis, a more serious attention being given to facts of various kinds that have long been neglected, as well as a certain broadening of the frameworks of thought and even of thought itself.

However, it is also true that the too general persistence of old prejudices hinders this return to best practices and these welcome new approaches, and it also dooms these desires, efforts and attempts to remain too often sterile.

Moreover, is also true that with regard to the sciences there persists in many places a regrettable misunderstanding of their true spirit, their just scope and, consequently, an ill-advised use of their method and results. Finally, it is also true that great mistrust exists in many regions of the world with regard to what is Christian, including among those who think, or who claim to think, and there is also great intolerance among others that is very blind, hateful and active.

Thus humanity divides itself from itself, and rejects or neglects something of itself and the resources placed at its disposal. 

On the other hand, “intellectual anarchy,” which as Jouffroy already noted  in 1834, leads to  “the most exaggerated and complete individualism,” is invading all areas of thought, including moral matters where it has become extreme.

Thus, we find various powerful tendencies competing for people’s minds, while no school prevails, no influence is decidedly dominant, and amid this  universal disarray it is left to  individual efforts to undertake the restoration of that authority of the truth which commands and rallies people’s minds.

Thus each person must apply him or herself more than ever, better than ever, to courageously and faithfully looking at the principles and the facts in order to make him or herself more than ever, better than ever, capable of seeing clearly, judging and deciding, precisely because it is hardly fashionable to do so any longer

By a sustained application of this process, people will be able to protect themselves from falling into prejudice and error. By means of this process, they will also be able to regain consistency and find ways to become closer and unite

In the social and political order there are likewise many noble and generous aspirations, but the old spirit of division, rancour, mistrust and hatred still remains

Despite many fine words and dreams, a frighttful egoism continues to divide people and prepares to arm them against one other.

In the face of these perils which threaten society, individual initiative and individual energy is even more necessary than ever to defend genuine social interests, to foster new groups and thereby gradually to restore social peace and political consistency.

For Léon Ollé-Laprune, who lived at a time of significant social conflict and anti-clericalism, learning to see together, to judge together and to arrive at conclusions together was a way of overcoming division and building social peace.

What a great vision for the see-judge-act method that we can still apply fruitfully today for promoting unity among people of various faiths or none and even amid ideological conflict,

Stefan Gigacz

References

Léon Ollé-Laprune, Preface, Le Prix de la Vie (3rd edition)

Posted on

How do we seek the truth with our whole soul? (Part 2)

In the first part, I noted that while the See – Judge – Act is a systematic approach to decision-making, absent the correct virtues and principles, the outcomes can be devastating.

Stefan Gigacz’s two reflections (HERE and HERE) on Leon Olle-Laprune’s explanation on see-judge-act can be done “properly” and “correctly”.

Yet, 125 years after Olle-Laprune’s death, are Catholics better at making decisions?

Or, if we take a longer view, could the Theological Virtues, the Moral (Cardinal) Virtues, the Gifts of the Holy Spirit and the Fruits of the Holy Spirit, be the basis to help individuals develop the correct virtues and principles?

Perhaps the See-Judge-Act method for decision-making can also be used to transform the individual by asking them to reflect on their virtues and gifts of the Holy Spirit and integrate them into their daily lives?

Perhaps the Theological Virtues, the Moral Virtues, the Gifts of the Holy Spirit and the Fruits of the Holy Spirit can help us seek the truth with our whole soul.

See

Do I know what the Theological Virtues, the Moral Virtues, the Gifts of the Holy Spirit and the Fruits of the Holy Spirit are?

Judge

Do I attempt to practice these virtues and use these gifts?

Act

Can the daily gospel readings or the writings of Cardijn and others be the basis of attempting to integrate these virtues and gifts into my daily life?

NOTE:

The Theological Virtues: Faith, Hope and Charity.

The Moral (Cardinal) Virtues: Prudence, Justice, Fortitude, and Temperance.  

The Gifts of the Holy Spirit: Wisdom, Understanding, Knowledge, Fortitude, Counsel, Piety, and Fear of the Lord.

The Fruits of the Holy Spirit: Charity, Generosity, Joy, Gentleness, Peace, Faithfulness, Patience, Modesty, Kindness, Self-Control, Goodness, and Chastity.

Image Source: Drawing created by DALL.E 2, The Holy Spirit with Plato, Aristotle and Thomas Aquinas.

Posted on

How do we seek the truth with our whole soul? (Part 1)

Plato

Consider the following extreme premises (principles/virtues/worldviews/truths).  

  • Western civilisation is better than other civilisations.
  • Men are better than women. 
  • White people are better than people of colour.  
  • Educated people are better than those with no formal education. 
  • The clergy is better than the laity.  

Could someone holding these views undertake a See-Judge-Act (a decision-making method)? 

They could, and they could conclude with actions (Act) that could be devastating.   

It is important to remember that the See-Judge-Act is a systematic method for decision-making, but absent the correct values/principles/worldviews/truths, the outcomes could be devastating. 

The Judge aspect provides the principles or the virtues for the individual or group to decide (the Act). In the Christian context, the Gospel and Catholic Social Teachings provide the principles/values/ worldviews/truths. This, however, won’t be easy. We know how divided Catholics are on many issues, including understanding the Gospel values and teachings, let alone Catholic Social Teaching. Look no further than Vatican II.

The philosopher of the see-judge-act (as Stefan had christened  Léon Ollé-Laprune) said it himself.  

To see clearly is not easy; to judge, that is to say, as Bossuet said, “to pronounce within oneself with respect to what is true and what is false,” is perhaps even more difficult; to decide, it seems, is the most difficult thing in the world for some people: even when the premises are there, which call, which claim, which impose a conclusion, they cannot decide or conclude.

The key (to quote from yesterday’s reflection) is ‘to seek the truth with our whole soul.’ 

“…That motto, borrowed by Ollé-Laprune from Plato, was “il faut aller au vrai avec toute son âme” – “we have to seek the truth with our whole soul.””

This is where the challenge lies.

How do we develop within ourselves, our communities, our parishes, and our schools… individuals who are constantly seeking the truth with their whole soul. 

I do not have the answer, but I seek it with my whole soul.

Image source: Plato’s sculpture by Leonidas Drosis. Photo was taken by George E. Koronaios / Wikipedia / CCA BY SA 4.0

Posted on

Léon Ollé-Laprune: Philosopher of the see-judge-act

In a note dated 1955, Cardijn made a list of the key reading he had done at various stages of his life.

Among the authors he read between 1902 and 1904 when he was aged 18-20 studying philosophy and theology at the Malines major seminary, he cites the French philosopher, Léon Ollé-Laprune (1839-1898), a promoter of the lay apostolate and disciple of Society of St Vincent de Paul founder, Frédéric Ozanam.

And today marks the 125th anniversary of Ollé-Laprune’s premature death at the age of 58 on 13 February 1898.

But why was Cardijn interested in his writings and what did he learn?

One answer, perhaps, lies in Ollé-Laprune’s deep influence on the development of Marc Sangnier’s democratic lay movement, Le Sillon (The Furrow), which also had such a great influence on Cardijn.

“He understood our plans almost as soon as we did, and approved them from the beginning,” wrote the Sillon leader and seminarian, Albert Lamy in an obituary for Ollé-Laprune. “One of his books provided us with our motto, his friendship stayed with us constantly.”

That motto, borrowed by Ollé-Laprune from Plato, was “il faut aller au vrai avec toute son âme” – “we have to seek the truth with our whole soul.”

Lamy explained this with a quote from Ollé-Laprune’s most famous book, Le Prix de la vie, which translates into English as either “The price or the prize of life,” a double meaning that expresses both the cost and value of a fully-lived life:

I will philosophise with my whole self, in an atmosphere completely impregnated with Christianity. I philosophise as a thinking man, a living man, a complete man, and a Christian.

In other words, no division between faith and life, a fully lived Christianity that closely resembles Cardijn’s understanding and even foreshadows Pope Francis’ key concept of “integral human development.” (Laudato Si’)

But how to achieve this integral human and Christian development?

Ollé-Laprune also provided an answer to this in a talk entitled La virilité intellectuelle that he presented to students in Lyon in 1896:

Gentlemen, it remains for us to consider what our era demands of us in particular, and what a young man who thinks like a man needs to do at the present time.

In order to think in a virile manner, I believe we need to possess three qualities: we must be able to see clearly, we must be able to judge, and we must be able to decide.

As Ollé-Laprune also recognised, this was a challenge:

To see clearly is not easy; to judge, that is to say, as Bossuet said, “to pronounce within oneself with respect to what is true and what is false,” is perhaps even more difficult; to decide, it seems, is the most difficult thing in the world for some people: even when the premises are there, which call, which claim, which impose a conclusion, they cannot decide or conclude.

But, Gentlemen, one must know how to dare what so many men do not have the courage to do: to see clearly, to judge and to conclude.

And by conclude or decide he meant taking action. To quote Albert Lamy again:

His latest books never end without immediately practical considerations and advice as well as encouragement to continual, daily action.

As we can see then, Ollé-Laprune was foreshadowing the see-judge-act that Cardijn himself would soon make famous and that Pope Francis would also adopt as a way of achieving integral human and Christian development.

It’s also why I believe that Léon Ollé-Laprune can also be justly called “the philosopher of the see-judge-act.”

Author

Stefan Gigacz

References

Léon Ollé-Laprune (www.olle-laprune.net /Joseph Cardijn Digital Library)

Stefan Gigacz, Léon Ollé-Laprune, Philosopher and Lay Apostle

Joseph Cardijn, My reading (Joseph Cardijn Digital Library)

Le Sillon (Joseph Cardijn Digital Library)

Posted on

A Christian Australia?

Yesterday, we read Stefan’s reflection celebrating the birth anniversary of the International Young Christian Workers’ (IYCW) first’s president, Patrick Keegan. 

Patrick Keagan, in a speech to Australia, concluded that, 

“A Christian Australia is a worthwhile target for all members of the YCW. A Christian Australia is vital for the whole Pacific world. Australia is vital for the whole Pacific world. One knows that millions of people in the Far East are hungrily looking for an ideal of life pressed down as they are by an economic and social misery unknown in such intensity in Europe. In this setting, Australia must take her responsibility as the torch bearer of Christian values – geographically set as she is the springboard for the Far East.”

Patrick Keegan, Australian Broadcast 26.6.51 (Joseph Cardijn Digital Library/Pat Keegan)

In 1951, when Keegan made this speech, Australia was a very different country. He would be surprised at what has happened since. According to the 1954 census, the total number of Christians was almost 90% of the total population.

Catholics were 23%, Anglicans were 38%, and other Christians were 29%. The Australian Young Christian Workers (ACYW) and the Australian Young Christian Students (AYCS) were vibrant youth movements spread throughout Australia. 

Today, Christians are 44% of the Australian population (a minority for the first time since the invasion, but still a majority within the plurality of those who do not associate with any faith and other faiths).

Catholics are 20% of the Australian population, and the AYCW and the AYCS are a shadow of their former selves, limited to a few locations. 

Far from being vital for the Pacific world, Australian Christians (Catholics) cannot keep Australia Christian (Catholic). 

The declining number of Christians (Catholics) in Australia is concerning, and the causes are complex. What can we do about it?  

SEE 

Do I understand the causes of the declining number of Catholics in Australia? 

Which of these causes is within my spheres of influence? 

Would Cardijn and Vatican II’s teachings, particularly on the role of the lay apostolate, be a way to re-evangelise Australia again? 

JUDGE

If Australian Catholic laity would fulfil their baptismal role as priest, prophet and king – as captured in Stefan’s reflection: Lay People as Priest, Prophet and King – could that contribute to re-evangelising Australia, once again, and in an authentic way?

ACT

What can we do, as Australian Catholics, in the public sphere to fulfil our baptismal roles as priest, prophet and king? 

Greg Lopez