Instrumentum laboris

XV ORDINARY GENERAL ASSEMBLY OF SYNOD OF BISHOPS

YOUNG PEOPLE, THE FAITH

AND VOCATIONAL DISCERNMENT

TABLE OF CONTENTS

PRESENTATION

INTRODUCTION

PART I. RECOGNIZING: THE CHURCH LISTENS TO REALITY

Chapter I. Being Young Today

Chapter II. Experiences and Types of Language

Chapter III. In the Throwaway Culture

Chapter IV. Anthropological and Cultural Challenges

Chapter V. Listening to Young People

PART II. INTERPRETING: FAITH AND VOCATIONAL DISCERNMENT

Chapter I. The Blessing of Youth

Chapter II. Vocation in the Light of Faith

Chapter III. The Dynamism of Vocational Discernment

Chapter IV. The Art of Accompanying

PART III. CHOOSING: PATHS OF PASTORAL AND MISSIONARY CONVERSION

Chapter I. An Integral Perspective

Chapter II. Deep into the Fabric of our Daily Lives

Chapter III. An Evangelized and Evangelizing Community

Chapter IV. The Animation and Organization of Pastoral Care

CONCLUSION

Prayer for the Synod

ABBREVIATIONS

AL Amoris laetitia

BC Bishops’ Conference/Bishops’ Conferences

DC Deus caritas est

DP Preparatory Document

CL Christifideles laici

DV Vatican Dicastery

EG Evangelii gaudium

EN Evangelii nuntiandi

GE Gaudete et exsultate

GS Gaudium et spes

IE Iuvenescit ecclesia

IS International Seminar on the Condition of Youth (11-15 September 2017)

LF Lumen fidei

LG Lumen gentium

LS Laudato si’

NMI Novo millennio ineunte

PD Placuit Deo

PDV Pastores dabo vobis

OLQ Online Questionnaire for young people by the Synod Secretariat

PM Pre-synodal meeting (19-24 March 2018)

PO Presbyterorum ordinis

PP Populorum progressio

RFIS Ratio Fundamentalis Institutionis Sacerdotalis

USG Union of Superiors General

WYD World Youth Day

VC Vita consecrata

VG Veritatis gaudium

VD Verbum Domini

PRESENTATION

On 6 October 2016, the Holy Father announced the theme of the XV Ordinary General Assembly of the Synod of Bishops: “Young People, the Faith and Vocational Discernment”.

The work of the Synod began immediately with the drafting of the Preparatory Document (DP), which was published on 13 January 2017, together with a “Letter to young people” by the Holy Father. The DP included a Questionnaire, mainly addressed to Bishops’ Conferences, to the Synods of Eastern Catholic Churches and to other ecclesial bodies, with fifteen questions for everybody and three specific questions for each continent, as well as a request to share three “best practices”.

From 11 to 15 September 2017, an International Seminar on the Condition of Youth in the World took place, with the participation of many experts and young people, that helped focus on the situation of young people today from a scientific standpoint.

Besides these initiatives, aimed at involving the entire Church, there have been several opportunities to listen to the voice of young people themselves, so as to make them key players right from the very beginning. First of all, a multilingual Online Questionnaire was prepared and translated by several Bishops’ Conferences, and replies were received from more than one hundred thousand young people. The wealth of material collected is remarkable. Next, the Pre-synodal meeting took place (Rome, 19-24 March 2018), ending on Palm Sunday, when a Final Document was delivered to the Holy Father. About three hundred young people from five continents participated, as well as fifteen thousand more through social media. This event, which was the expression of the Church’s wish to listen to all young people, without exception, garnered a great deal of attention.

The material collected through these four main sources – together with the “Remarks” that were sent directly to the General Secretariat of the Synod – is certainly quite extensive. With the support of several experts, it was thoroughly analyzed, meticulously summarized and then presented in this “Working Document”, that was approved by the XIV Ordinary Council of the General Secretariat of the Synod of Bishops, in the presence of the Holy Father.

This text is arranged in three parts and addresses the themes in a way that reflects the program of the Synod Assembly in October, based on the discernment method: Part I, under the heading “recognizing”, brings together, in five chapters with different perspectives, a variety of situations in which we listen to reality and take stock of the situation of young people; Part II, under the heading “interpreting”, provides in four chapters some interpretative keys for the decisive issues submitted to the Synod for discernment; Part III, geared towards “choosing”, gathers different elements in four chapters, to help Synod Fathers decide on what directions to follow and which decisions to make.

The text ends with a significant focus on the theme of holiness, for the Synod Assembly to recognize this as «the most attractive face of the Church» (GE 9) and to be able to communicate it to all young people today.

The Vatican, 8 May 2018

Lorenzo Card. Baldisseri

Secretary General of the Synod of Bishops

INTRODUCTION

Synod Purposes

1. Taking care of young people is not an optional task for the Church, but an integral part of her vocation and mission in history. In just a few words, this is the specific scope of the upcoming Synod: just as our Lord Jesus Christ walked alongside the disciples of Emmaus (cf. Lk 24:13-35), the Church is also urged to accompany all young people, without exception, towards the joy of love.

With their presence and their words, young people can help rejuvenate the face of the Church. There is a thematic link between the Message to Young People of the Second Vatican Council (8 December 1965) and the Synod of Young People (3-28 October 2018), something the Holy Father highlighted when he introduced the Pre-synodal meeting: «The splendid Message to the Young of Vatican Council II comes to mind. […] It is an invitation to seek new paths and to journey along them boldly and trustfully, keeping our eyes fixed on Jesus and opening up to the Holy Spirit, to rejuvenate the very countenance of the Church», as we accompany young people in their journey of vocational discernment during this “epoch change”.

Discernment Method

2. In discernment, we recognize a way of life, a style, a fundamental attitude and also a working method; it is a path to walk together, whereby we look at the social and cultural dynamics we are steeped in, through the eyes of the disciple. Discernment leads us to recognize - and become attuned with - the action of the Spirit, in true spiritual obedience. In this way, it becomes openness to new things, courage to move outwards and resistance to the temptation of reducing what is new to what we already know. Discernment is a truly spiritual attitude. Since it is obedience to the Spirit, discernment is listening, first and foremost, that can also become a driver for our actions, the ability to be creatively faithful to the one single mission the Church has always been entrusted with. Hence, discernment becomes a pastoral instrument, that is able to identify liveable pathways today’s young people can follow, and to provide guidance and suggestions for the mission that are not ready-made, but are the fruit of a journey that enables us to follow the Spirit. A pathway that is structured in this way invites us to open and not to close, to ask questions without suggesting pre-defined answers, to point to alternatives and probe opportunities. In this framework, it is clear that the Synod Assembly itself, next October, needs to be approached with the proper attitudes for a discernment process.

Text Structure

3. The Instrumentum Laboris gathers and summarizes the contributions that were collected during the pre-synodal process in a document that is structured in three parts, which explicitly reflect the structure of the discernment process described in EG 51: recognizing, interpreting, choosing. Hence, the parts are not independent of one another, but are stages in a single overall process.

Recognizing. The first step is to look and to listen. This requires paying attention to the real situation of today’s young people, in the diverse circumstances and contexts they live in. It requires humility, closeness and empathy, in order to get in tune with them, and grasp what their joys and hopes are, their griefs and their anxieties (cf. GS 1). Likewise, we should turn our caring and concerned eyes and ears towards the experience of the ecclesial communities involved with young people around the world. In this first step, we should focus on grasping concrete realities: social sciences provide an essential contribution which, incidentally, is well represented in the sources that are being used, but what they have to say is looked at and re-read in the light of faith and the experience of the Church.

Interpreting. The second step leads us to review what we have recognized, using interpretation and evaluation criteria derived from a faith perspective. The reference framework must be based on the biblical, anthropological and theological categories that are expressed in the Synod’s key words: youth, vocation, vocational discernment and spiritual accompaniment. Therefore, building an adequate reference framework from the theological, ecclesiological, pedagogical and pastoral standpoint is strategically important: something that can help us avoid hasty judgements, albeit recognizing «that in the Church there legitimately coexist different ways of interpreting many aspects of doctrine and Christian life» (GE 43). This is why we must acquire an open spiritual dynamism.

Choosing. Only in the light of a vocation that has been accepted is it possible to understand what concrete steps the Spirit is calling us to make, and what direction to follow to respond to His call. In this third phase of discernment, we need to examine pastoral approaches and practices, and cultivate the inner freedom that enables us to choose those that better allow us to reach our goals, and discard those that are less effective. Therefore, it is an operational evaluation and a critical analysis, not a judgement on the value or meaning that such approaches might have in other circumstances or times. This step will allow us to identify where reforms are needed, as well as changes to ecclesial and pastoral practices that otherwise might become fossilized.

PART I

THE CHURCH LISTENS TO REALITY

4. «Realities are greater than ideas» (cf. EG 231-233): in Part I we are urged to listen to and look at young people in the real circumstances of their lives, and the actions of the Church towards them. This is not about amassing sociological data, but rather addressing the challenges and opportunities that emerge in the various contexts in the light of faith, allowing them to touch us deeply in order to provide a concrete foundation for all that will follow (cf. LS 15). Since space is obviously limited, we will briefly touch upon broad and complex issues: the Synod fathers are called to recognize in such issues the calls coming from the Spirit.

Chapter I

Being Young Today

5. We immediately embrace the dynamism that Pope Francis injected into his first official meeting with young people: «This first journey is about meeting the young people, but not in isolation from their lives – I would rather meet them within their social context, in society. Because when we isolate the young, we do them an injustice; we take away their “belonging”. The young do belong, they belong to a family, to a homeland, to a culture, to a faith» (Apostolic Journey to Rio de Janeiro on the occasion of the 28th World Youth Day. Meeting of the Holy Father Francis with the journalists during the flight to Brazil, 22 July 2013).

A Multifaceted Variety of Contexts

6. There are about 1.8 billion people aged between 16 and 29 in the world, who correspond to almost a quarter of humankind, although forecasts point to a gradual decrease in the percentage of young people in the overall population. The concrete situations of young people vary a lot between countries, as the answers from Bishops’ Conferences have highlighted. In some countries, young people account for a sizable portion of the population (above 30%), whereas their share is much lower in others (around 15%, or less); there are countries where life expectancy does not reach 60 and others where it can exceed 80, on average. Opportunities to access education, healthcare, enviromental resources, culture and technology, or to participate in civil, social and political life, vary substantially between regions. Even within the same country, we can find differences, very remarkable at times, between urban and rural areas.

7. The pre-synodal consultation process highlighted the potential young generations have, and the hopes and wishes they harbor: young people are major seekers of meaning, and are intrigued and motivated to action by anything that is in tune with their quest to give value to their lives. Their fears emerged as well, together with certain social and political dynamics that, with varying intensity in different parts of the world, hinder their progress towards a full and harmonious development, leading to vulnerability and poor self-esteem. Examples of this are: the remarkable social and economic inequalities that generate a climate of widespread violence and drive some young people into the world of organized crime and drug trafficking; a political system dominated by corruption, that undermines confidence in our institutions and legitimizes fatalism and disengagement; situations of war and extreme poverty that drive people to emigrate in search of a better future. In some regions, young people resent the fact that fundamental freedoms and personal autonomy are not recognized by the State, including religious freedom; whereas, in other regions, social exclusion and performance anxiety drive some young people into cycles of addiction (drugs and alcohol in particular) and social isolation. In many places, poverty, unemployment and marginalization are increasing the number of young people who live in precarious conditions, both materially, socially and politically.

Facing Globalization

8. Despite regional differences, the influence of globalization processes on young people worldwide is obvious, whereby they have to operate at different levels of social and cultural engagement (locally, nationally and internationally; but also intra- and extra-ecclesially). In general, as some BC reported, we notice a growing demand for freedom, autonomy and expression, starting with the sharing of experiences coming from the Western world, perhaps through social media. Other BC fear that, irrespective of young people’s deepest wishes, a culture inspired by individualism, consumerism, materialism and hedonism will prevail in the end, where appearances hold sway.

9. Several non-Western BC are wondering how they can accompany young people in dealing with this cultural change that is unravelling traditional cultures rich in solidarity, communal ties and spirituality, feeling they do not have adequate tools. Furthermore, the acceleration of social and cultural processes widens generation gaps, even within the Church. The answers received by BC also reveal some difficulty in understanding the context and culture in which young people live. Some BC view the difference brought by young people as a sign of moral decadence to complain about, rather than a fruitful new development.

10. In this context, the perspective that has been repeatedly mentioned by Pope Francis is still an important reference point: «This is why I like to talk about another geometric figure, not the sphere: the polyhedron. Yes, there is a many-sided globalization, there is a unity, but every person, every race, every country, every culture always retains its own identity. And this is the unity in diversity that globalization must try» (Meeting with young people at the Roma Tre University, 17 February 2017; Free Speech published in gina.uniroma3.it/download/1491300733.pdf). This was echoed by the words of young people, who see diversity as a treasure, and pluralism as an opportunity within an interconnected world: «Multiculturalism has the potential to facilitate an environment for dialogue and tolerance. We value the diversity of ideas in our globalized world, the respect for other’s thoughts and freedom of expression. [...]We should not fear our diversity but celebrate our differences and what makes each one of us unique» (PM 2). Still, they seek to «preserve [their] cultural identity and avoid uniformity and a throwaway culture» (PM 2).

The Role of Families

11. In this context of change, the family is still a prominent reference point in the process of integral development of the human person: all contributors to the discussion agree on this. Therefore, there is a deep connection between this Synod and those immediately prior to it, that needs to be highlighted. However, there are significant differences in the way in which the family is viewed. Young people say as much, using words that are close to the ones used by several BC: «In many parts of the world, the role of elders and reverence for one’s ancestors are contributing factors to the formation of their identities. However, this is not shared universally, as traditional family models in other places are in decline» (PM 1). Young people also underline how the troubles, divisions and fragility of families are a source of great suffering to many of them.

12. The answers to the Online Questionnaire show how mothers are the preferred reference persons for young people, whereas a reflection is needed regarding fathers, whose absence or evanescence in certain contexts, especially in Western countries, generates ambiguity and vacuums that also affect the exercise of spiritual fatherhood. Some BC point to the significant role played by grandparents in conveying faith and values to young people, generating questions regarding the future evolution of society. Single parent households are also on the rise.

13. The relationship between young people and their families should not be taken for granted: «Some young people move away from their family traditions, hoping to be more original than what they see as “stuck in the past” and “old fashioned.” On the other hand, in some parts of the world, young people seek identity by remaining rooted within their family traditions and striving to stay true to the way they were raised» (PM 1). These situations call for a deeper insight into the relationship between youth culture and family morality. Several sources report a growing gap between them; however, others argue that there are still young people who are interested in living authentic and lasting relationships and give great value to the indications coming from the Church. To many, marriage and family are still among the ambitions and plans young people pursue.

Intergenerational Relationships

14. Amongst the features of our time, confirmed by many BC and by the International Seminar, as well as by several social analyses, there is a kind of reversal in the relationship between generations: today, adults often refer to young people as role models for their lifestyle, within a global culture that is dominated by an individualistic focus on the self. As a Vatican Dicastery states, «the problem here is the dismissal of adult life, which is the true hallmark of the Western cultural universe. Not only there is a lack of adults in the faith. There is a lack of adults “period”». Several BC argue that there is not so much a generational conflict between young people and adults nowadays, but rather a “mutual alienness”: adults are not interested in conveying the founding values of our existence to younger generations, who view them more as competitors than potential allies. In this way, the relationship between young people and adults risks being purely affective, without involving any educational and cultural dimension. From the ecclesial standpoint, involving young people in the Synod was seen as an important sign of intergenerational dialogue: «We have been thrilled to be taken seriously by the hierarchy of the Church and we feel that this dialogue between the young Church and the old Church is a vital and fruitful listening process» (PM 15).

15. Alongside intergenerational relationships, we should not forget peer relationships, which are a fundamental experience in the interaction with others, and in the gradual emancipation from the family context of origin. Some BC underline the fundamental value of hospitality, friendship and mutual support that characterize young people today. Peer relationships, experienced in more or less structured groups, provide the opportunity to strengthen social and relational skills in a context where young people are not being evaluated and judged.

Life Choices

16. Youth is seen as a special time in which individuals make choices that determine their identity and the course of their existence. The young people of the PM are fully aware of this: «Crucial moments for the development of our identity include: deciding our course of study, choosing our profession, deciding our beliefs, discovering our sexuality and making life-changing commitments» (PM 1). Due to social, economic, political and cultural reasons, the time when people leave their family of origin, or make fundamental choices, varies a great deal. In some countries, people get married or choose the priesthood or religious life even before they turn 18, whereas elsewhere this happens after 30, when youth is actually over. In several contexts, transitioning into adulthood has become a long, complicated and non linear process, where progress and setbacks occur and, in general, job searching prevails over the affective dimension. This makes it harder for young people to make definitive choices and, as one African BC pointed out, «highlights the need to create a formal framework within which to provide individually tailored support».

17. At the stage in life when important decisions must be made, amid the opportunities and constraints that come from a constantly evolving social context, generating precariousness and uncertainty (cf. DP I, 3 and III, 1), both the possibilities and the psychological difficulties that are typical of youth come into play and must be recognized, processed and resolved during the growth process, with adequate support if needed. Among the difficulties young people face, experts mention rigidity or impulsive behavior, lack of stable commitment, coldness and lack of empathy, reduced emotional insight, inability or excessive fear to establish relationships. More commonly, attitudes emerge that point to the need for purification and liberation: affective dependency, feelings of inferiority, lack of courage and strength in the face of of risk, propensity for self-centered sexual gratification, aggressiveness, exhibitionism and the need to always be at the center of attention. Instead, the valuable resources we need to cherish and exercise in our daily lives are: empathy towards the people we meet, a balanced perception of guilt feelings, being in touch with our intimacy, willingness to help others and work together, the ability to identify our needs and responsibilities as distinct from those of others, standing by our choices even when we are alone, resisting and fighting against difficulties and failures, responsibly completing the tasks we have undertaken.

18. Therefore, youth is not just a transition phase between the first steps towards autonomy we took in our teens and the responsibilties of adulthood, it is also a time to make a qualitative leap forward in terms of our personal commitment to our relationships and duties, and in our ability to be in touch with our inner selves and deal with loneliness. Of course, it is a time of experimentation, of ups and downs, of hope alternated with fear, and unavoidable tension between positive and negative aspects, through which we learn to express and integrate our affective, sexual, intellectual, spiritual, bodily, relational and social dimensions. This journey, which unfolds through our small daily choices and more consequential decisions, allows each one of us to discover our singularity and the originality of our vocation.

Education, School and University

19. Educational and training institutions are not just the places where young people spend most of their time: first and foremost these are existential spaces that society dedicates to their intellectual and human growth and vocational guidance. However, there are several problems, mainly related to the fact that school and university systems often provide information without formation, and do not foster the development of critical thinking and a deeper sense of what studying means, also in vocational terms. In many countries, unequal access to school systems is evident, as well as training opportunity gaps between rural and urban areas and alarming drop-out rates: all in all, these things are a threat to the future of young people and society. In some countries, the situation of those who neither study nor work (so-called “NEETs”) is equally worrisome and requires attention also in terms of pastoral care.

20. In many countries where education systems are inadequate, the Church and her educational institutions play a fundamental remedial role, whereas elsewhere they have a hard time keeping up with national quality standards. A particularly sensitive domain is professional training, where in several countries Catholic school institutions play an important role: they do not just teach technical skills but help students discover how they can make the most of their abilities, irrespective of what and how many they are. Distance learning or informal education initiatives are extremely important in contexts where poverty and deprivation are greater, since they provide opportunities to bridge the gaps in access to schooling.

21. It is not just schools: as the PM states, «the young person’s identity is also shaped by our external interaction and membership within specific groups, associations and movements which are also active outside of the Church. Sometimes, parishes are no longer places of connection» (PM 1). The wish to find positive role models is still strong: «We also recognize the role of educators and friends, such as leaders of youth groups who can become good examples. We need to find attractive, coherent and authentic models» (PM 1).

Jobs and Professions

22. The transition to working and professional life is still very important and, in some places, the distance between school and university studies, and the demands of the labor market, makes this topic even more sensitive. The young people who replied to the OLQ stated that having stable employment is fundamental (82.7%), because it implies economic and relational stability and the possibility for personal fulfillment (89.7%). Work is the necessary, albeit not sufficient, means to achieve one’s own life plan, such as having a family (80.4%) and children.

23. Concern is greater where youth unemployment is particularly high. In poorer contexts, work also has a social redemption value, while joblessness is among the main causes for people to migrate to other countries. In Asia, in particular, young people have to measure up to a culture of success, social standing and work ethics that permeates parents’ expectations and defines school systems, generating a highly competitive climate, selective outlook and very heavy and stressful workloads. Young people – the PM states – still believe in the need to «affirm the inherent dignity of work» (PM 3), but also indicate how hard it is to cherish hopes and dreams in extremely harsh economic conditions, that generate fear (cf. PM 3). According to some BC, the relationship between vocation and professions should be better explored, as well as the differing “vocational intensity” of the various professions.

Young people, Faiths and Religions

24. Variety and differences also apply to the religious context in which young people grow up: in some countries, Catholics are the majority, while in others they are just a tiny minority which sometimes is socially accepted, and at other times suffers discrimination and persecution to the point of martyrdom. In some contexts, Christianity must cope with the consequences of past choices, even political ones, that undermine its credibility; in others, Catholics interact with the cultural and spiritual richness of other religious traditions or traditional cultures; some contexts are secularized, and consider faith as a purely private matter, while in others the influence of religious cults or different religious proposals (new age, etc.) is growing dramatically. In some regions, Christianity and religion are considered relics of the past, whereas in others they are still the backbone of social life. In some countries, the Catholic community is not homogeneous, but includes ethnical and cultural minorities (native communities) as well as religious minorities (a plurality of rites); in others, it is called to open its doors to the faithful who arrive as immigrants.

25. Sociological studies show that the context is quite varied also if we look at young people’s relationship with faith and denominational membership. As was highlighted in the IS, «part of young people’s lack of interest and apathy regarding faith (and of Churches’ lesser appeal) is due to the difficulty major religious institutions have to become attuned with our modern conscience; and this happens in social contexts that generate new and heartwrenching requests for meaning, due to the many uncertainties that bear heavily on individual and collective life. Furthermore, amid the great diversity to be found among young people today, there are plenty of signs of religious and spiritual vitality, which can be seen both in major Churches and outside of them». And also: «This widespread co-presence of believers, non believers and “people who believe differently”, rather than generate tension and conflict, seems to favor – under specific conditions – situations of mutual recognition. This applies in particular when, on the one hand, there is a kind of atheism or agnosticism that has a more human face, that is not arrogant or self-conceited; and on the other hand, there is a religious belief that is more open to dialogue, rather than being fanatical».

Chapter II

Experiences and Types of Language

26. As the PM has effectively highlighted, young generations are the bearers of a particular approach to reality, that is an asset and a source of originality; however, it can also be disconcerting or perplexing to adults. We need to avoid hasty judgements, though. Their approach is based on the priority of concreteness and action over theoretical analysis. It is not blind activism and contempt for the intellectual dimension: in the way young people spontaneously act, things are understood by doing and problems are solved as they arise. An equally evident fact is that the pluralism of differences, even in its radical forms, is something young people take as a given. This is not a relativistic renunciation of identity affirmation, but something that implies a basic awareness of the existence of other lifestyles and a deliberate effort towards their inclusion, so that everyone might feel represented by the fruit of our common work.

Social Engagement and Participation

27. Looking at society’s contradictions, several BC notice young people’s sensitivity and engagement, also through volunteer work, which is a clue to their willingness to take responsibility and their wish to make the most of the talents, skills and creativity they have. Among the issues that are closer to their hearts, social and environmental sustainability, discrimination and racism stand out. Youth involvement often follows unprecedented paths, also by exploiting the potential of digital communication to achieve mobilization and political pressure: the dissemination of lifestyles and consumer and investment models that are critical, based on solidarity and mindful of the environment; new forms of engagement and participation in society and politics; new modes of welfare and protection for weaker individuals. As shown by several recent examples from every continent, young people are able to mobilize, in particular to support causes they feel directly involved in and when they can truly be key players and not simply tag along other groups.

28. Young people underline how the image of the Church appears to be “dicothomic”, when it comes to promoting justice: on the one hand, the Church wants to be present in the folds of history alongside the least of our brothers and sisters, on the other hand it still has a lot to do to eliminate situations of corruption, often grave and widespread, whereby she runs the risk of conforming to the world rather than bringing an alternative that is inspired by the Gospel.

Spirituality and Religiosity

29. The PM has clearly shown that variety is what best describes young people’s relationship with faith and religious practice. Generally speaking, they declare themselves to be open to spirituality, although the sacred is often quite separate from their daily lives. Many believe that religion is a private matter and see themselves as being spiritual but not religious persons (in the sense of belonging to a religious denomination) (cf. PM 7). Religion is not seen any longer as the preferred gateway to the meaning of life, and it is often placed alongside – and sometimes replaced by – ideologies and other currents of thought, or even by personal and professional success (cf. PM 5).

30. The same variety can be seen in the relationship young people have with Jesus Christ. Many consider Him the Savior and the Son of God, and often feel close to Him through Mary, His mother. Others do not have a personal relationship with Jesus, but see Him as a good man and an ethical reference-point. To others, He is a character from the past with no existential relevance, or someone who is very distant from human experience (just as the Church is perceived as being distant). False images of Jesus deprive Him of any appeal in the eyes of young people, just as the notion that Christian perfection is beyond the reach of human capacities leads young people to perceive Christianity as an unattainable standard (cf. PM 6). In several contexts, young Catholics are looking for prayer opportunities and sacramental moments that can have an impact on their daily lives, but we must also realize that pastors are not always able to become attuned to the generational specificities of these expectations.

Young People in the Life of the Church

31. A greater or lesser number of young people feel they are a living part of the Church and firmly express this through their active engagement in the Church. There are young people who «experience the Church as very close to them, in places such as Africa, Asia, and Latin America, as well as in different global movements; even some young people who do not live the Gospel feel connected to the Church» (PM 7). Several BC note that young people are – and should be considered as – an integral part of the Church and that committing to them is a fundamental dimension of pastoral care. It is not unusual to see youth groups, even the ones belonging to movements and associations, that are not really integrated into the life of their communities: overcoming this dynamics of separation is a synodal goal for some BC.

32. Despite the fact that many young people mention the risk of being sidelined, there are many ecclesial activities in place in which they are actively engaged and even key players. The different forms of volunteer work stand out, which is the hallmark of young generations. The animation of catechesis and liturgy, just like the care of smaller children, are additional areas of activity that, in oratories and other similar pastoral structures, prove to be particularly fruitful. Movements, associations and religious congregations also provide young people with opportunities for engagement and co-responsibility. In many contexts, popular piety is still an important access point to faith for younger generations, who find in the body, in affectivity, in music and singing important conduits to express themselves. Together with other national, international and continental meetings, WYD plays a remarkable role in the lives of many young people because, as one BC puts it, it provides «a vivid experience of faith and communion, that helps them face life’s major challenges and responsibly find their place in society and in the ecclesial community».

33. Young people noticeably like teamwork and are good at it, which is an asset in many situations. Sometimes this openness clashes with excessive authoritarianism on the part of adults and ministers: «On many occasions, young people have difficulty finding a space in the Church where they can actively participate and lead. Young people interpret their experience of the Church as one where they are considered too young and inexperienced to lead or make decisions as they would only make mistakes» (PM 7). It is equally clear that, wherever young people are involved and appreciated, the style and dynamism of the Church acquire a powerful vitality that is able to draw people’s attention.

The Ubiquitousness of the Digital Continent

34. The pervasiveness of digital and social media in the world of young people is evident. This was clearly stated by young people in the PM: «The impact of social media in the lives of young people cannot be understated. Social media are a significant part of young people’s identity and way of life. Digital environments have a great potential to unite people across geographical distances like never before. The exchange of information, ideals, values and common interests is now more possible. Access to online learning tools has opened up educational opportunities for young people in remote areas and has brought the world’s knowledge to one’s finger tips» (PM 4).

35. The web can also be a place of loneliness, manipulation, exploitation and violence, up to the extreme case of the “dark web”. Young people are aware that risks are out there: «The duplicity of technology however, becomes evident when it leads to the development of certain vices. This danger is manifested through isolation, laziness, desolation and boredom. It is evident that young people around the world are obsessively consuming media products. Despite living in a hyper-connected world, communication among young people remains limited to those who are similar to them […].With the advent of social media, this has led to new challenges over the extent to which new media companies have power over the lives of young people» (PM 4). Developing the ability to engage in a sober conversation and dialogue with diversity is being hindered by this situation, and becomes a real educational challenge where the young are concerned. BC also agree on this ambiguity, albeit focusing more on critical evaluations. Also due to ignorance or inadequate formation, pastors and adults in general have a hard time understanding this new language and also tend to be scared, feeling they are in front of an “invisible and ubiquitous enemy” that they demonize at times.

Music and Other Forms of Artistic Expression

36. As a great many BC point out, music is a fundamental language for young people: it is the soundtrack of their lives, in which they are constantly plunged, and it contributes to the formation of their identity in a way that the Church seldom explores in depth, despite having a general awareness of its importance. Music elicits emotions, involving people also physically; it opens up spaces of interiority and favors their communication. It also conveys messages, as well as life styles and values that are consistent with or alternative to the ones promoted by other forms of education. In some youth cultures, the music world can become a kind of safe haven that is inaccessible to adults. Due to its power, the music world can easily be influenced and manipulated also by business, or even speculative, interests.

37. Music and the sharing of it trigger socialization processes. Concerts bring thousands of young people together: but there are ambiguities, since individual differences take a backseat to the pressure to come together. Major music events can be a totalizing experience: visual and sound entertainment, dancing, motion, closeness and physical contact that allow people to step outside themselves and to feel in tune with strangers; at the same time, they can also provide the opportunity for passive listening where the effect of music, sometimes enhanced by the use of drugs, has a depersonalizing effect. Performing music has a personal and social value as well. Many young composers and muscians feel the responsibility of interpreting their generation’s life experience and they try to communicate messages on socially relevant themes to their peers: from sexuality to interpersonal relationships to the enhancement of traditional cultures.

38. Albeit less pervasive than music, the enjoyment of many other forms of artistic expression plays a fundamental role in the formation of young people’s personal and social identity: painting, sculpture, film-making, the visual arts, dance, theater, photography, comics, graphic design, web art, writing, poetry, literature, etc. When they are actively practiced, they allow young people to exercise their personal creativity and participate in cultural expression, in particular through experimental initiatives which rely on the increasing use of new technology. Forms of artistic expression that are tied to folk and local traditions are very interesting, especially those associated with ethnic minorities, since they connect young people with the legacy of the past and provide opportunities for cultural activity, irrespective of education levels or the availability of technical or technological tools.

The World of Sports

39. Sport is another significant area of growth and dialogue for young people, in which the Church is investing in many parts of the world. Pope Francis sees sport as being part of informal education, and calls for more action in this domain to offset the intellectual impoverishment of formal education (cf. Address to the participants in the World Congress on “Educating Today and Tomorrow. A Renewing Passion”, 21 November 2015). Experts believe our societies have become “sportivized”, and this applies to the world of young people in particular. However, we must question what values and models, beyond all the rhetoric, are promoted in our society through sports activity, which is so often focused on success at all costs, even through deceit, consigning to oblivion the hard work and commitment of defeated atheletes.

40. Just like big concerts, mass sports events are situations in which our collective identity is forged, with highly ritualized traits. The world of sports is not devoid of forms of business and speculative manipulation, and it too is affected by practices that run counter to the dignity of the human person and to values such as fair play (like doping, all too widespread among young and amateur athletes, or corruption); it is no stranger to forms of violence fueled by disaffection and social tensions that have nothing to do with sports. It can also serve as a very powerful tool to integrate people who suffer from forms of exclusion and marginalization, as many instances show, such as the paralympic movement.

Chapter III

In the Throwaway Culture

41. The throwaway culture is one of the hallmarks of our contemporary mindset that Pope Francis unceasingly decries. BC warn how young people are often among its victims, in all kinds of ways. At the same time, we must not forget that young people too can imbibe this culture, and engage in behaviors whereby others are “thrown away” or environmental degradation ensues, due to irresponsble consumer choices. Lastly, we must recognize that some Church leaders are aiding and abetting this kind of behavior and thinking, thus fostering indifference and exclusion.

42. The Church, also through this Synod, is called to give specific attention to the young victims of injustice and exploitation, through a fundamental work of recognition: opening up spaces where they can express themselves, and especially be listened to, is a way for them to reclaim their personal dignity against any alleged denial, and it gives a name and face to those who, all too often, are deprived of these by history. This will favor the expression of the potential that “discarded” young people have: they are capable of being the protagonists of their own development, while their viewpoint provides a vital contribution to building the common good, in a dynamics of constant growth and hope, starting from the concrete experience whereby the stone the builders rejected may become the cornerstone (cf. Ps 118:22; Lk 20:17; Acts 4,11; 1Pet 2:4).

The Issue of Work

43. As BC have highlighted, youth unemployment in many countries has reached levels that can, without exaggeration, be defined as dramatic. The most serious effect is not the economic one, because families, welfare systems and charitable institutions are often able to step in and cater for the material needs of the unemployed. The real issue is that «jobless young people have an anaesthetized utopia, or are on the verge of losing it» (Francis, Address to the Members of the Pontifical Commission for Latin America, 28 February 2014). The young people at the Pre-synodal Meeting reflected this view in their statements: «Sometimes, we end up discarding our dreams. We are too afraid, and some of us have stopped dreaming, not least because of the many socio-economic pressures that can severely drain the sense of hope among young people. At times, we have not even had the opportunity to continue dreaming» (PM 3).

44. A similar impact is caused by all those situations where people, including the young, are forced to accept jobs that do not respect their dignity: this is the case with undeclared and informal work – often synonymous with exploitation - human trafficking and the manifold forms of forced labor and slavery that affect millions of people worldwide. Like many others around the world, the young people of the PM expressed their concern regarding the kind of technological progress that may well prove hostile to employment and the workforce: « The advent of artificial intelligence and new technologies such as robotics and automation poses risks to employment opportunities for working-class communities. Technology can be detrimental to human dignity if not used with conscience and caution and if human dignity is not at the center of its usage » (PM 4).

Young Migrants

45. A huge percentage of migrants are young people. The reasons that prompt them to emigrate are manifold, as the PM highlighted: «Young people dream of a better life, yet many are forced to emigrate in order to find a better economic and environmental situation. They hope for peace and are especially attracted to the “Western myth”, as depicted through media» (PM 3); also, they are «afraid because in many of our countries there is social, political and economic instability» (PM 1), and «a common dream across continents and oceans is the desire to find a place where the young person can feel that he or she belongs» (PM 3).

46. The situation of minors who are not accompanied by adult family members, or those who reach a foreign country in their late school years, is particularly sensitive (cf. Francis, Message for the World Day of Migrants and Refugees 2017. Child Migrants, the Vulnerable and the Voiceless, 8 September 2016). Many risk becoming victims of human trafficking and some of them literally vanish into thin air. We must add second-generation young immigrants, who experience great difficulties in terms of identity and mediation between the cultures they belong to, especially if there are huge social and cultural differences between their countries of origin and destination.

47. As many BC underline, youth migration leads to an impoverishment of the enterprising and brave human capital in their countries of origin and threatens the latter’s sustainable development. On the other hand, for the societies – and Churches – that receive them, they offer an enormous potential for change, but of course they need to be accompanied by adequate and far-sighted programs. On this point, though, the young people of the PM expressed great caution which should make us reflect: «There is still no binding consensus on the question of welcoming migrants and refugees, or on the issues which cause the phenomenon in the first place. This is despite the acknowledgement of the universal call to care for the dignity of every human person» (PM 2). Together with the young who emigrate, we should not forget those who continue to live in situations of war or political instability. The young people of the PM are careful to point out that «despite the many wars and intermittent outbreaks of violence, young people remain hopeful» (PM 3).

The Various Forms of Discrimination

48. International research shows that many young people face inequality and discrimination because of their gender, social class, religious membership, sexual orientation, geographical location, disability or ethnicity. This is an issue young people care deeply about and on which the PM was very clear: «Racism at different levels affects young people in different parts of the world» (PM 2). The same situation is reported by a great many BC. The PM gave specific attention to forms of discrimination impacting young women, also in the ecclesial domain: «Today, there is a general problem in society in that women are still not given an equal place. This is also true in the Church » (PM 5). Therefore, young people ask themselves «what are the places where women can flourish within the Church and society?» (PM 5), knowing that «the Church can approach these problems with real discussion and open-mindedness to different ideas and experiences » (PM 5). Lastly, young people warn of continuing discrimination based on religion, in particular towards Christians. This applies both to contexts where they are a minority and are exposed to violence and pressures from the majority that demands their conversion, and to highly secularized situations (cf. PM 2).

Sickness, Suffering and Exclusion

49. Several BC and the PM observe that many young people have to cope with the consequences of different kinds of traumatic events, or different forms of sickness, suffering and disability. They rely on the welcoming embrace and support of the Church, that their families also need. In particular, in countries with higher standards of living, forms of psychological malaise, depression, mental illness and eating disorders are becoming increasingly widespread among young people, due to profoundly unhappy circumstances or an inability to find their place in society. In some countries, suicide is the number one cause of death in the 15 to 44 age group.

50. Many BC, in different regions, voice great concern over the spread of various kinds of substance abuse and addiction amongst young – and even very young – people (traditional and synthetic drugs, alcohol, gambling and Internet addicition, pornography, etc.), as well as various forms of deviant behaviors (bullying, violence, sexual abuse). According to Pope Francis, it is clear that, in many instances, these forms of addiction are not the consequence of people succumbing to vice, but rather an effect of the dynamics of exclusion: «There is a global armament of drugs that is destroying this generation of young people, who are destined to be thrown away!» (Address to Members of the Pontifical Commission for Latin America, 28 February 2014). All this brings to the surface not only how fragile the individuals who engage in these actions are, but also their victims, families and society at large. Abuse and addiction, just like reactions of violence and deviance in the face of society’s contradictions, are amongst the main reasons why young people, including minors, end up in jail. Considering how difficult it is for the criminal justice system to provide opportunities for social rehabilitation, there is a high risk that the incarceration of young people who pose little danger to society will insert them in a criminal circuit they will have a hard time escaping, as high recidivism rates show. It is an equally well-known fact that detention disproportionately impacts members of specific ethnic and social groups, also because of bias and discrimination.

Chapter IV

Anthropological and Cultural Challenges

51. The societies and cultures of our time, albeit in different forms, are characterized by certain key questions. Their constant resurfacing allows us to recognize them as signs of change in the anthropological and cultural time we live in. Young people, who are the watchmen and seismographs of every age, perceive them as a source of new opportunities and unprecedented threats more than others do. Some analysts speak of a “metamorphosis” of the human condition that gives rise to enormous challenges for everyone, and young people in particular, in the path to build a sound identity.

Body, Affectivity and Sexuality

52. A first key question pertains to corporeality and its many facets. The body – located at the intersection between nature and culture – has always symbolized and guarded the sense of our creaturely limit and is a gift to be welcomed with joy and gratitude. Developments in biomedical research and technology are generating a different notion of our body. The prospect of an increasingly daring integration between body and machine, between neuronal and electronic circuits, that finds its icon in the cyborg, favors a technocratic approach to corporeality, also in relation to the control of biological mechanisms. In this regard, the fact that egg donors and surrogate mothers are preferably young should be noticed. Beyond purely ethical evaluations, these new developments cannot but impact our notion of the body and the limits to what can be done with it. Some commentators report that younger generations have a hard time adjusting to this dimension of their creatureliness. In some contexts, we should also mention the growing appeal of extreme experiences, to the point of endangering one’s life, as opportunities for social recognition or to feel powerful emotions. Furthermore, early sexual activity, multiple sexual partners, digital pornography, exhibiting bodies online and sexual tourism risk disfiguring the beauty and depth of affective and sex life.

53. In the ecclesial domain, the importance of the body, affectivity and sexuality is recognized, but not always convincingly presented as a key element in educational and faith journeys, by rediscovering and appreciating the meaning of sexual difference and the vocational dynamics that are peculiar to males and females. Sociological studies show that many young Catholics do not follow Church teachings on sexual morals. No BC gives solutions or prescriptions, but many believe that «the sexual question must be discussed in a more open and unbiased way». The PM highlights how Church teachings on controversial issues, such as «contraception, abortion, homosexuality, cohabitation, marriage» (PM 5) are hotly debated by young people, both in the Church and in society. There are young Catholics who believe that Church teachings are a source of joy and would like the Church «to not only hold fast to them amid unpopularity but to also proclaim them with greater depth of teaching» (PM 5). Those who do not agree with them, still wish to be part of the Church anyhow, and ask for greater clarity on this issue. Hence, the PM asks church leaders to «speak in practical terms about controversial subjects such as homosexuality and gender issues, which young people are already freely discussing without taboo» (PM 11).

New Inquiring Paradigms and the Search for Truth

54. With varying degrees of intensity, many countries in the world are dealing with “fake news”, i.e. the uncontrollable spreading of fake information through (digital and other) mass media and the growing difficulty of distinguishing it from real news. In the public debate, truth and reasoning seem to have lost their power of persuasion. This is why the term “post-truth” was coined. As one BC points out, «in social networks and digital media there is no hierarchy of truth».

55. Young people are particularly exposed to this climate, because of their communication habits, and of their need to be accompanied to ultimately find their way. In the world of post-truth, the sentence «Christ is the Truth which makes the Church different from any other worldly group with which we may identify» (PM 11), that the PM uses, inevitably ends up having a different significance compared to earlier ages. It is not a matter of giving up the most precious hallmark of Christianity to conform to the spirit of the world, nor is this what young people are asking for, but we do need to find a way to convey the Christian message in changed cultural circumstances. In line with biblical tradition, the recognition that truth has a relational basis is a good thing: human beings discover truth once they experience it from God, the only one who is truly reliable and trustworthy. This truth must be testified to and practiced and not just corroborated and demonstrated, something the young people of the PM realize: «The personal stories of Church members are effective ways of evangelizing, as personal experiences cannot be placed in question» (PM 15).

56. Today we have to realize that the way digital media work, and the need to choose which information sources to access amongst endless offerings, are leading people to increasingly make contact only with like-minded individuals. Ecclesial groups, institutions and associations also run the risk of turning into closed circuits (cf. GE 115).

The Anthropological Effects of the Digital World

57. From the anthropological standpoint, the irruption of digital technology is starting to have a very profound impact on the notion of time and space, on our self-perception and on how we see others and the world, on the way we communicate, learn and become informed. An approach to reality that gives precedence to images over listening and reading is changing our way of learning and the development of critical faculties. In the future, it cannot but affect also the way in which the faith is transmitted, based as it is on listening to God’s Word and reading Sacred Scripture. The replies of the BC show that few of them seem to be fully cognizant of the current metamorphosis.

58. Superficial use of digital media exposes people to the risk of isolation, that can even become extreme: this situation is known under the Japanese term hikikomori and is affecting a growing number of young people in many countries, especially in Asia. Another risk is withdrawing into an illusory and ephemeral happiness that leads to forms of addiction. The young people of the PM realize this: «Often, young people tend to separate their behavior into online and offline environments. It is necessary to offer formation to young people on how to live their digital lives. Online relationships can become inhuman. Digital spaces blind us to the vulnerability of another human being and impede our self-reflection. Problems like pornography distort a young person’s perception of human sexuality. Technology used this way creates a delusional parallel reality that ignores human dignity. Other risks include: the loss of identity linked to a misrepresentation of the person, a virtual construction of personality and the loss of grounded social presence. Furthermore, long-term risks include: the loss of memory, culture, and creativity before the immediacy of access to information and a loss of concentration linked to fragmentation. In addition, there exists a culture and dictatorship of appearance» (PM 4).

Disaffection with Institutions and New Forms of Participation

59. Another characteristic that is found in many contemporary societies is the weakness of institutions, and a decline in the trust people have in them, including the Church. The answers to the OLQ highlight how only a minority of young people (16.7%) believe they have the possibility to impact their country’s public life: not that they do not want to, but they believe they have limited opportunities and leeway to do so. The lack of reliable leadership, at different levels, both in the civil and ecclesial domain, is strongly decried by young people. A particularly evident weakness is due to the spread of corruption. Institutions should care about the common good and when someone is able to bend them to serve their particular interests, their credibility is dramatically eroded. This is why corruption is a scourge that undermines the foundation of several societies. The challenge of social justice necessarily requires the construction of just institutions, that serve human dignity in an integral way.

60. Disenchantment towards institutions can also be beneficial, when it becomes open to pathways of participation and people take more responsibility without falling prey to skepticism. Several BC point out that, in a context of uncertainty and fear about the future, young people no longer connect to institutions as such, but to the people within them who communicate values with their life testimony. Both at personal and institutional level, consistency and truthfulness are fundamental factors for credibility.

A Decision-making Paralysis in an Overproliferation of Proposals

61. Several elements mentioned above, taken together, explain why, in some parts of the world, we are living in a “culture of indecision”, which considers lifelong choices impossible, if not meaningless. In a world where opportunities and proposals increase exponentially, reacting with choices that are always reversible becomes spontaneous, even if this implies a constant mortification of our wishes. The vocational discernment process, along the axis marked by the steps “recognizing, interpreting, choosing”, often gets stuck at the moment when choices must be made or implemented. Sometimes external certainties are sought, that do not require the toil of walking in the faith and surrendering to the Word; at other times, what prevails is the fear of abandoning our beliefs to open up to God’s surprises.

62. The insecurity of working conditions and social precariousness block any medium- to long-term planning. Some BC, especially in the West, argue that it is quite difficult for young people to achieve their plans to get married without jeopardizing their economic self-sufficiency. Furthermore, as the answers to the OLQ show, many young people are wondering how definitive decisions can be possible in a world where nothing seems to be stable, not even the distinction between true and false. Therefore, one of the urgent challenges that characterizes our age is how to present life decisions as ways to take responsibility for our own lives.

Beyond Secularization

63. Notwithstanding the predictions made during the last two centuries, secularization does not seem to have become mankind’s unavoidable destiny. In different ways, academic literature constantly uses expressions like “the return of the sacred” or other such. This situation coexists with a decline in priestly and religious vocations and the emptying of churches that are happening in some parts of the world: therefore, this is not a return to the past, it is the emergence of a new paradigm of religiosity, described as being not too institutionalized and increasingly “liquid”, marked by a radical variety of individual paths, even for people who claim to belong to the same denomination. Therefore, during the IS, participants stated that «in a young person’s world that is quite differentiated, there are plenty of signs of religious and spiritual vitality». Dissatisfaction with a purely immanent world vision, as conveyed by consumerism and scientific reductionism, opens the door to the search for life’s meaning through spiritual itineraries of many different kinds. One BC states: «Many young people declare that they are looking for the meaning of life, pursuing ideals, searching for their own personal spirituality and faith, but they rarely turn to the Church». We need to focus on the features of this changed attitude towards religion, in order to interpret its causes and possible outcomes, identifying what opportunities it offers to the proclamation of the Gospel message and what risks or ambiguities it might generate. In many places, this is accompanied by the appeal of traditionalist or fundamentalist proposals in some sectors of the young person’s world: the case of foreign fighters and radicalization at different levels are an example of this. In a completely different direction, we find a remarkable situation that some Eastern European BC have noticed, related to the gradual shift of spiritual and religious practices from obligations to optional leisure time activities: this highlights the personal choice aspect, but clearly such practices have to compete with many other alternatives.

Chapter V

Listening to Young People

64. The concern and care for young people expressed in the DP was reiterated by BC. Their answers to the question «What do young people really ask of the Church in your country?» were broad and multifaceted. In the OLQ, several young people expressed themselves quite freely, trying to communicate their thoughts in an unfiltered way. The experience of the PM was interpreted by the young people along similar lines. BC listened to young people in many different ways. However, attention was usually focused on young people who were active members of ecclesial groups, with the risk of considering them as representatives of the entire youth world. Predictably, the majority of young people who took part in the OLQ were already part of ecclesial circuits. Many repeatedly commented that the best way to listen to young people is by being where they are, sharing their daily experiences. PM participants enthusiastically stated: «It is our hope that the Church and other institutions can learn from the process of this Pre-Synodal Meeting and listen to the voices of the young » (PM, Introduction). Many of the respondents to the OLQ also expressed their gratitude and appreciation for this opportunity.

The Hard Work of Listening

65. As one young man memorably expressed it, «in our contemporary world, time dedicated to listening is never wasted» (OLQ) and the Pre-synodal Meeting showed that listening is the truest and boldest kind of language that young people are vehemently seeking from the Church. We should also acknowledge how hard it is for the Church to really listen to all the young, without exception. Many of them feel that their voice is not considered interesting or useful by the adult world, either in the social or ecclesial domain. One BC states that young people feel that «the Church does not actively listen to the situations young people experience» and that «their opinions are not taken seriously». Instead, it is clear that young people, according to another BC, «are asking the Church to reach out to them to listen to and welcome them, offering dialogue and hospitality». The same young people argue that «in some parts of the world, young people are leaving the Church in large quantities. Understanding why is crucial in moving forward» (PM 7). For sure, among the reasons for this, we find indifference and failure to listen; also, «the Church oftentimes appears as too severe and is often associated with excessive moralism» (PM 1).

Wishing for an “Authentic Church”

66. A large number of young people, mostly from highly secularized areas, are not asking the Church for anything, since they do not see her as a significant interlocutor in their lives. In fact, some of them expressly ask to be left alone, because they feel her presence to be bothersome or even irritating. This request does not stem from uncritical or impulsive scorn, but is deeply rooted in serious and respectable reasons: sexual and economic scandals, on which young people want the Church to «continue to enforce her zero-tolerance stance on sexual abuse within her institutions» (PM 11); the unpreparedness of ordained ministers, who do not know how to adequately grasp young people’s lives and sensibilities; the passive role given to young people within the Christian community; the difficulty the Church has in explaining her doctrinal and ethical stances in contemporary society.

67. Even when they are very critical, basically young people would like the Church to be an institution that shines for her exemplariness, knowledge, co-responsibility and cultural resilience. One BC says that «the young want to see a Church that shares their life situation in the light of the Gospel rather than giving sermons»! In a nutshell, this is what the young had to say: «Today’s young people are longing for an authentic Church. We want to say, especially to the hierarchy of the Church, that they should be a transparent, welcoming, honest, inviting, communicative, accessible, joyful and interactive community» (PM 11).

A “More Relational” Church

68. Many young people believe a renewed ecclesial approach is decisive, especially from the relational standpoint: countless BC state that young people want a «less institutional and more relational» Church, that is able to «welcome people without judging them first», a «friendly and proximate» Church, an ecclesial community that is like «a family where you feel welcomed, listened to, cherished and integrated». Also according to the Pre-synodal Meeting «we need a Church that is welcoming and merciful, which appreciates its roots and patrimony and which loves everyone, even those who are not following the perceived standards» (PM 1).

69. The young people who participate the most in the life of the Church expressed various specific requests. The liturgy is a theme that often comes up: they would like it to be alive and proximate, whereas it often does not lead to «experiencing a sense of community or family as the Body of Christ» (PM 7); they also mention homilies, that many believe are inadequate to accompany them in the discernment of their situation in the light of the Gospel. «Young people are attracted to the joy which should be a hallmark of our faith» (PM 7), but which Christian communities often seem unable to convey.

70. Another request refers to the introduction of a dialogue style inside and outside the Church: young people believe it is necessary to tackle a number of major issues of our time, such as recognizing and enhancing the role of women in the Church and society. Some young people encourage the Church to deepen a cultural interpretation of the faith that allows for a fruitful dialogue with other forms of knowledge and religious traditions: «In a globalized and inter-religious world, the Church needs to not only model but also to elaborate on theological guidelines for peaceful, constructive dialogue with people of other faiths and traditions» (PM 2).

A Community “Committed to Justice”

71. In several parts of the world that are plagued by different kinds of poverty, young people are asking for material help or accompaniment to heal their suffering. But where the Church is seen as an institution that is actively engaged in civil and social promotion, they ask that this prophetic presence might continue with courage and fortitude, despite the climate of violence, oppression and persecution surrounding the life of several Christian communities. Many young people are asking the Church for greater operational pragmatism, touching on various issues: truly siding with the poor, caring about environmental issues, making visible choices of sobriety and transparency, being true and clear but also bold in denouncing evil in a radical way, not only in civil society and the world, but also in the Church herself. «The Church should reinforce initiatives that fight against human trafficking and forced migration, as well as drug-trafficking which is especially important in Latin America» (PM 14).

The Word of Seminarians and Young Men and Women Religious

72. Many seminarians, and young men and women religious in formation, expressed in a variety of ways their views on the Synod’s theme, which is a cause of great joy to them. Their indications and provocations guide us in three specific directions.

The first concerns the theme of fraternity: coming from contexts that have been heavily marked by competition and individualism, they are asking for a truly fraternal life, that revolves around shared bonds and affection. They would like the Church to be a “prophecy of fraternity”, a home that is able to become their family.

Then there is a request for spirituality, for a Church where prayer and intimacy with God are at the center. In some parts of the world, there is a spontaneous opening to transcendence; in others, dominated by an “exclusive humanism”, the Church is asked to be mystical, capable of opening glimpses of transcendence in the lives of men and women. For this reason, some see the liturgy as a moment of prophecy.

Lastly, the request for radicality is still strong, although it is not always supported by personal consistency: apart from a few contexts where the choice of consecrated life and the ordained ministry is related to the search for economic and social security, usually when young people opt for these life forms they consciously choose evangelical radicality, that requires a specific and gradual accompaniment towards the gift of self for God and for our brothers and sisters.

PART II

FAITH AND VOCATIONAL DISCERNMENT

73. In Part II we are required to deepen some elements and dynamics to be able to adequately interpret the situations described in Part I. Christ’s call to live according to his intentions is our reference horizon and, at the same time, a source of healthy restlessness and beneficial crisis: «A faith that does not trouble us is a troubled faith. A faith that does not make us grow is a faith that needs to grow. A faith that does not raise questions is a faith that has to be questioned. A faith that does not rouse us is a faith that needs to be roused. A faith that does not shake us is a faith that needs to be shaken» (Francis, Christmas greetings to the Roman Curia, 21 December 2017)

Chapter I

The Blessing of Youth

74. In order to understand the truth about youth, which is not just a contemporary condition, but a specific age in life that is part of our human condition as such, we must provide an anthropological and biblical outlook, since the Word of God gives us the elements to understand and interpret this decisive stage in our existence. Indeed, if the Church is «the true youth of the world», then shedding light on the typical and universal traits of youth means acquiring valuable elements to help her «rejuvenate her image» (Second Vatican Council, Address to Young Men and Women), since the Synod «will also be a call to the Church to rediscover a renewed youthful dynamism » (Francis, Address at the pre-synodal meeting, 2).

Christ, “a Young Man Among Young People”

75. Youth is an original and exciting stage in life, that Christ himself went through, sanctifying it with his presence. Irenaeus of Lyons helps us shed light on this reality, when he states that «Jesus did not despise or evade any condition of humanity, nor set aside in Himself that law which He had appointed for the human race, but sanctified every age, by that period corresponding to it which belonged to Himself. For He came to save all through means of Himself - all, I say, who through Him are born again to God - infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to the young, and thus sanctifying them for the Lord» (Against Heresies, II,22,4). Therefore, Jesus is “a young man among young people”, and He wants to meet them and walk beside them, as He did with the disciples of Emmaus (cf. Lk 24:13-35). Today, He still wants to offer His entire self so that each young person may have life abundantly (cf. Jn 10:10).

The Universal Call to the Joy of Love

76. Answering the OLQ, one young man is certain that «believing in God is a source of love and joy, not sadness!». A recurring topic in the age of youth is joy: «You who are young, be happy while you are young, and let your heart give you joy in the days of your youth» (Qo 11:9; cf. Wis 2:6). The imperative of joy dwells in youth in a rather natural way, relying on physical beauty that becomes attention for and attraction to the other. The body in all its glow and fullness becomes the space of love, perceived as the very mystery of being human, bound for eternity because it is imbued with love. This is why love «hopes all things» (1Cor 13:7), and all young people are called to become heralds of resurrection (cf. Mk 16:6). The entire Song of Songs celebrates the love between two young people who look for and desire each other as a real symbol of the concrete love between God and His people, showing how the vocation to joy through love is universal and unstoppable. Many believe the Church needs to revitalize her call to contribute to the joy of young people in a free and disinterested way (cf. 2Cor 1:24).

Physical Strength, Spiritual Fortitude and the Courage to Take Risks

77. «The glory of young men is their strength» (Pr 20:29). Youth is characterized by a naturally proactive attitude towards life: the time of peak physical energy is accompanied by a unique fortitude in facing life’s challenges and in daring to embark on new paths. In the biblical character of Joshua, Moses’ aide since adolescence, these traits clearly emerge at the very moment when he is called to lead God’s people to conquer the promised Land. Many times he is urged to «be strong and courageous», both by Moses (Dt 31:7.23) and by God (Josh 1:6.7.9). The Church wishes to address these same words to every young person who is about to face life’s challenges and risks, following the indications of the Apostle John: «I write to you, young men, because you are strong, and the word of God lives in you, and you have overcome the evil one» (1Jn 2:14). In Part I, the analysis of the situation showed how easy it is for young people today to lose the fortitude and courage that is typical of this stage in life, succumbing to fear and discouragement. The Church herself risks losing the enthusiam that comes from her own call to embrace the risk of faith, withdrawing into false worldly securities. These dynamisms need to be recovered.

Uncertainty, Fear and Hope

78. When they face life, especially in this day and age, young people experience existential contingency and fragmentation. The lack of security generates uncertainty, the proliferation of available options generates confusion, while the presence of hatred and violence fills new generations with fear, reducing the confidence they have in their own resources. How can a young person be a prophet of hope in a world where corruption and injustice hold sway? It is the same situation the prophet Jeremiah found himself in, when confronted with the call to be the prophet of nations, he mentioned his young age to the Lord: «Ah, Lord God! Behold, I do not know how to speak, for I am only a youth» (Jer 1:6). He felt the need to have God near him who, through His grace, would bring a reliable hope into his fragile existence.

On the other hand, youth is the bearer of inexperience and, therefore of justified fear and structural uncertainty in the face of the great tasks life has in store for us. Every young person yearns for company, support, closeness, proximity. Jeremiah calmed down only when God Himself addressed these words to him: «Do not be afraid of them, for I am with you and will rescue you» (Jer 1:8). Therefore, many young people are asking for a Church that is a mother and never forgets about them (cf. Is 49:15-16).

Falling, Repenting and Welcoming

79. Developing the ability to love remains the beauty and risk of youth, because love, when it is pursued and lived in a chaotic way, can become an unruly passion and a destructive drive that brings only sadness. Evil and sin also dwell in the life of young people and their request to be welcomed and forgiven is a cry we must heed. One of the best-known parables in the Gospel, that tells the story of two sons and brothers, is the parable of the “merciful father”, but it could also be called the “parable of the father who goes out twice” (cf. Lk 15:11-32): the first time to welcome his younger son after the time of carelessness and unruliness, and the second time to ask the elder son, whose heart is hardened and numb, to come back inside the house to celebrate and share the joy of his brother’s return. The Father in this parable is the true “adult” figure many young people are looking for in their lives and, unfortunately, do not find. This parable refers to a courageous father, who allows his children to experience the risk of freedom, without imposing constraints that mortify their choices. He is a father whose heart is so big he does not exclude anyone and he wants to reintegrate everyone in his household at the same time. The Church is called to make sure that all the young people she encounters in her path can experience the same fatherly and motherly attitudes.

The Willingness to Listen and the Need for Accompaniment

80. In the DP, the characters of John and Mary effectively portrayed the readiness to listen and the wish to embark on a path of vocational discernment that is not completed in one single moment, but becomes an existential journey that is constantly accompanied by the presence of Jesus, the teacher, model and friend of every young person.

81. Among the biblical calls directly addressed to young persons, we find the call to Samuel (cf. 1Sam 3:1-21). There, we can see very clearly that the time of youth is the time for listening, but also the time when people are unable to understand the word of life and the Word of God on their own. Compared to adults, the young lack experience: it is adults who should «by constant use have trained themselves to distinguish good from evil» (Heb 5:14). Therefore, they are supposed to shine mostly for their righteous conscience, which comes from their constant practice of choosing between good and evil. The accompaniment of younger generations is not an optional element in the task of educating and evangelizing young people, but an ecclesial duty and a right of every young person. Only the cautious and wise presence of Eli allows Samuel to correctly interpret the word that God is addressing to him. In this respect, the dreams of the elders and the prophecies of young people only happen together (cf. Jl 3:1), thus confirming the validity of intergenerational alliances.

Maturation of Faith and the Gift of Discernment

82. First and foremost, faith is a gift to be welcomed and its maturation a path to be followed. Of course, first we must reiterate that «being a Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction» (DC 1; EG 7). This encounter generates a life-changing experience, directing it in the way of dialogue and responsibility. As they grow up, all young people realize that life is bigger than they are, and they do not control everything in their existence; they realize they are who they are thanks to the care they received from others, first of all their parents. They become convinced that, in order to live their lives well, they must take responsibility for other people, replicating those attitudes of care and service that allowed them to grow. Above all, they are called to ask for the gift of discernment, which is not a skill that can be developed on our own, but is primarily a gift we must receive, that must be exercised prudently and wisely in order for it to grow. And a youngster who has received the gift of discernment and knows how to make it bear fruit, is a blessing for other youngsters and for the entire people.

83. Young King Solomon, when he was invited to ask God what he wanted for his decisive role, asked for «an understanding heart» (1Kings 3:9). And God’s appreciation was soon manifested: «Because you have asked for yourself understanding to discern what is right, behold, I now do according to your word» (1Kings 3:11-12).

Actually, all young people are the “rulers” of their existence in some way, but they need to be helped in order to ask for discernment and they need to be accompanied so as to attain to the fullness of the gift of self. The story of young Queen Esther is enlightening in this respect: accompanied and supported by her people’s prayers (cf. Est 4:16), she gave up her privileges and bravely risked her life to save her people, proving how far youthful bravery and female dedication can go.

Life Plan and Vocational Dynamics

84. During the period of youth, identity is forged. At this time, marked by complexity, fragmentation and uncertainty about the future, forming a life plan is difficult, if not impossible. In this crisis situation, the contribution offered by the Church is often focused on supporting good life choices. In the most fortunate cases, and wherever young people are more receptive, this kind of pastoral care helps them discover their vocation which, at the end of the day, is a term that can be applied only to a few fortunate individuals and it marks the culmination of a project. But does not this way of doing things risk reducing and undermining the full truth of the term “vocation”?

In this respect, it is helpful to recall the encounter between Jesus and the rich young man (cf. Mt 19:16-22; Mk 10:17-22; Lk 10:25-28). There, we see that the Teacher from Nazareth does not endorse the young man’s life plan, nor does he suggest how to achieve it; he does not recommend additional commitments, nor does he want to fill the emptiness of the young man who asked him: «What do I still lack?»; at least, he does not want to fill this emptiness by endorsing the young man’s ideas for his future. Jesus does not fill his emptiness, but rather asks the young man to empty himself and make room for a new vision that is directed towards self-giving through a new approach to life, generated by the encounter with Him who is «the way, the truth and the life» (Jn 14:6). In this way, through a real loss of direction, Jesus asks the young man to reconfigure his entire life. It is a call to embrace risk, to lose what has already been acquired, to trust. It is a provocation to break with the planning mindset which, if it becomes extreme, leads to narcissism and withdrawal. Jesus invites the young man to step into a mindset of faith, that challenges his life once he follows Christ, preceded and accompanied by an intense loving gaze: «Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me”» (Mk 10:21).

Chapter II

Vocation in the Light of Faith

85. Young people, in the final document of the PM, state: «We seek a Church that helps us find our vocation, in all of its senses» (PM 3). To do so, the meaning of the term “vocation” needs to be clarified. Caring about all young people, without exception, the Synod is asked to shed light in a convincing way on the vocational horizon of human existence as such. The young themselves are asking the Church to help them «find a simple and clear understanding of vocation» (PM 8). From the responses of various BC, and also from many comments made by the young themselves, we understand that the term vocation is generally used to indicate vocations to the ordained ministry and special consecration. One BC argues that «a weak point of pastoral care, in discerning young people’s vocations, is that it limits the notion of vocation only to the choice of the ministerial priesthood or consecrated life».

86. If we just compare this “narrow” vision to the journey of the two past Synods, where it was said that «marriage is a vocation» and that «the decision to marry and to have a family ought to be the fruit of a process of vocational discernment» (AL 72), it is not difficult to realize that a reductive view of the term “vocation” generates a strong bias amongst young people, who see vocational pastoral care only as an activity whose sole purpose is to “recruit” priests and men and women religious. Starting from this shared ecclesial imagery, there is the need to lay the foundation for a broad “vocational youth pastoral care” that can be meaningful to all young people.

Human Life in the Vocational Horizon

87. The Second Vatican Council clearly recovered mankind’s vocational horizon when it used such terms to express both how all human beings are destined for communion with Christ (cf. LG 3.13; GS 19.32), and the universal call to holiness (cf. LG 39-42), locating individual vocations within this interpretative horizon: vocations to the ordained ministry and consecrated life, as well as lay vocations (cf. LG 31), especially in their spousal form (cf. LG 35; GS 48.49.52). Subsequent magisterial teaching developed along the same lines, recognizing the analogical character of the term “vocation” and the many dimensions that characterize the reality it designates with respect to each personal mission, and to the communion of all people.

Called in Christ

88. When Scripture states that all things have been created through Christ and for Him (cf. Col 1:16), this leads us to interpret the mystery of vocation as a reality that characterizes God’s own creation, thus mysteriously illuminating the existence of every man and woman. Blessed Paul VI already stated that «every human life is called to some task by God» (PP 15), while Benedict XVI insisted that human beings are created by God as creatures of dialogue: the creating Word «calls each one of us personally, revealing that life itself is a vocation from God» (VD 77). In this respect, only a vocational anthropology seems adequate to understand humans in all their truth and fullness. The fact that, during the PM, some young non-believers and members of other religions testified to their wish to discern their vocation in the world and in history was significant. (cf. PM 8).

To Go Out of Our Own Selves

89. Talking about life as a vocation allows us to highlight some elements that are very important for the growth of a young person: it means ruling out the possibility that life is determined by fate or randomness, and also that it is a private good that can be managed on our own. If, in the former case, there is no vocation because there is no understanding of a worthy destination for our lives, in the latter case, if human beings are considered “without connection to others” they are also “without vocation”. Vocational discernment along these lines becomes a journey of reconciliation with our body and self, with others and the world.

Towards the Fullness of Joy and Love

90. The notion of life as a vocation invites human beings to give up the lie of self-creation and the illusion of narcissistic self-realization, to let themselves be involved through history in the plan with which God destines us to one another’s good. Hence, we must promote a renewed vocational culture, that is still linked to the joy of the communion of love that generates life and hope. Indeed, the fullness of joy can only be experienced when we discover we are loved and, consequently, when we are personally called to love others in turn, in the concrete circumstances in which we live (family, work, social and civil engagement).

The Vocation to Follow Jesus

91. The Christological event is the fulfillment of creation because it is the Mystery that moves creation from the very beginning: «The truth is that only in the mystery of the incarnate Word does the mystery of man take on light […] Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear» (GS 22). In Jesus, we discover that we are called to go beyond our own selves; as a matter of fact, listening to His word urges us to «put out into the deep» (cf. Lk 5:4) and open ourselves to horizons we cannot even fathom, if we rely only on our own strength.

The Baptismal Vocation

92. However, in the New Testament, the call also refers to the invitation for specific people to follow him more closely. The Gospel story of Jesus’ encounter with the first disciples (cf. Jn l:36-39), presented in the DP, is the paradigm of this call. The destination of Jesus’ call is disclosed only when we follow Christ, which is dialogue and relationship with the Master. It cannot stand out clearly from the very beginning, as if it were the outcome of a project we are in charge of and for which we hold the key, for us to plan all the details. It can be seen through the eyes of faith which, as Pope Francis put it, «“sees" to the extent that it journeys, to the extent that it chooses to enter into the horizons opened up by God’s word» (LF 9).

93. We cannot forget that every vocational path, being deeply rooted in the experience of divine filiation given to us in baptism, (cf. Rm 6:4-5; 8:14-16), is a paschal journey, that implies our commitment to self-denial and to losing our life, in order to receive it back renewed. Christ, who calls us to follow him, is He who «for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God» (Heb 12:2). Therefore, even when believers realize that their discipleship requires renunciations and the suffering brought by faithfulness, they do not lose heart and they keep choosing the Lord, who went before us to the right hand of the Father and accompanies us with His Spirit.

The Call of the Apostles

94. From among those who follow him, Jesus chooses a few for a special ministry. This is seen very clearly in the vocation of the apostles: He appointed twelve, whom he also named Apostles, that they might be with him and he might send them forth to preach and have authority to drive out demons (cf. Mk 3:14-15; Lk 6:13), urging them to tend to his flock (cf. Jn 21:15-19); likewise Paul, «a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God» (Rm 1:1; cf. 1Cor 1:1). In the texts that refer to a special call to mission, God’s free and gratuitous designation is clearly highlighted, as well as the choice made from the mother’s womb, the revelation of the mystery of Christ to the chosen person and the task within salvation history. Sometimes this vocation is accompanied by giving a new name to the one called.

95. It is important to underline that particular “calls” can be understood only within the “vocational” landscape of the entire Church. Indeed, the very name ecclesia indicates the vocational character of the community of disciples, her identity as an assembly of summoned people (cf. 1Cor 1:26; PDV 34). In the Church, vocations to a special task are not meant to introduce a privilege, but rather to render visible the grace with which God calls us all to salvation: hence, when Jesus tells Levi the tax-collector «follow me», making him an apostle of the Church (Mk 2:14), he proclaims to us all that he did not come «to call the righteous, but sinners» (Mk 2:17).

The Vocation of the Church and Vocations in the Church

96. The vocation of the Church has its true harbinger and complete fulfilment in Mary, the young woman who, with her “yes”, made the Son’s incarnation possible and, consequently, established the conditions for every other ecclesial vocation to happen. The “Marian principle” precedes and exceeds any other ministerial, charismatic and juridical principle in the Church, and it supports and accompanies them all.

97. Furthermore, it is not possible to fully understand the meaning of our baptismal vocation if we do not think of it as inherently connected to the Church’s missionary character, which is ultimately directed towards communion with God and among all people. In truth, the different ecclesial vocations are the many multifaceted expressions through which the Church fulfils her call to be a real sign of the Gospel, received in a fraternal community. The various forms in which we can follow Christ express, each in its own way, the mission to bear witness to the Jesus event, in which every man and woman finds salvation.

98. Saint Paul returns to this topic several times in his letters, recalling the image of the Church as a body that is made up of various members, and highlighting how each one is necessary and at the same time in relation to the whole, because only the harmonious unity of all the parts makes the body alive and harmonious. The origin of this communion, according to the Apostle, is in the mystery of the Holy Trinity itself. Actually, Paul wrote to the Corinthians: «There is a variety of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are all kinds of works, but it is the same God who inspires them all in every one» (1Cor 12:4-6).

99. Therefore, the different forms of Christian life cannot be conceived or understood autonomously, but only in the reciprocity they generate and in the exchange of gifts they accomplish (cf. CL 55; VC 31). This is the only way the Church can become an integral image of the face of Jesus in the history of mankind. The recent letter Iuvenescit Ecclesia, on the relationship between hierarchical and charismatic gifts for the life and mission of the Church, provided valuable indications to develop a correct theology of charisms, in order to gratefully welcome and wisely enhance the gifts of grace that the Spirit constantly elicits in the Church for her rejuvenation.

The Different Vocational Paths

100. Finally, the development of a broad vocational perspective invites us to think of vocational discernment in a way that potentially includes everyone because, as Pope Francis says, «to speak of vocational ministry is to affirm that all pastoral action of the Church is oriented, by its very nature, to vocational discernment. […] Vocational service must be seen as the soul of all evangelization and of all the Church’s pastoral ministry» (Message of the Holy Father to participants in the International Conference “Vocational Ministry and Consecrated Life: Prospects and Hopes», 25 November 2017).

The Family

101. The two recent Synods on the family, and the Apostolic Exhortation Amoris Laetitia, provided a rich insight into the vocation of the family in the Church and the irreplaceable contribution families are called to give to the testimony of the Gospel, through mutual love and the generation and education of children. Recovering the vocati