This morning in the Synod Hall at the Vatican, the Fifth General Congregation of the XV Ordinary General Assembly of the Synod of Bishops, focused on the theme of youth, took place. Reports were presented from the 14 discussion groups who have been meeting over the past few days to reflecton the first part of the Instrumentum Laboris in the light of contributions which have been added during the discussions in the General Congregations to this point.
Report from English sharing group A
Moderator
His Eminence, Cardinal Oswald Garcias
Relator
His Excellency, Eamon Martin
In beginning our work, our Group reflected on the mood and tone of Part One (of the Instrumentum Laboris) especially in light of Paragraph 3. This Paragraph explains that in this first step, we should focus on grasping concrete realities: social sciences provide an essential contribution ... but what they have to say is looked at and re-read in the light of faith and the experience of the Church.
It was suggested that the faith dimension, the Christological perspective could be stronger, making it clear that we are reflecting from the heart and in the light of faith on the concrete realities of young people - just as Jesus looked with love at the rich young man’s lived experience, and as he encountered the two disciples on the road to Emmaus. Relationship is clearly the key to encounter with youth.
We have offered a modus to Paragraph 3 which suggests deepening the process of recognizing; Interpreting; choosing to include, as Evangelium Gaudium puts it: not only recognizing and discerning spirits, but also - and this is decisive - choosing movements of the spirit of good and rejecting those of the spirit of evil (EG 51).
Our group recommends that quotations from young people in the Synod Hall and at the Pre-Synod meeting would help to bring any final synod document to life, as well as providing examples of thriving peer to peer youth movements in various parts of the world.
We considered that the various sections on the digital world might be brought together to allow a more thorough reflection on this topic, including its potential for mission and new evangelization. We suggested that such a reflection might include a treatment of the compulsive attraction of screen culture including cinema, mini-series and video gaming. We raised concerns about the exploitation of young people online, including the harvesting of their data, identity theft and scams.
It must of course be recognized, as the young people at the Pre-Synod put it, that Technology, and especially Social Media is now understood as a permanent part of the life and identity of young people. They open up online educational opportunities, and also new possibilities for the exchange of information, ideals, values and common interests, which have potential to unite people across geographical distances like never before (cf Pre-Synod Meeting, Final Document 4)
Since we found paragraphs 52-53 (of the Instrumentum Laboris) to be somewhat muddled, we have offered a modus reshaping these paragraphs to reflect the importance of the human person and the human body. We noted that a proclamation of chastity, as achievable and good for our young people, is missing from the document.
Our group believes that the Church is called to respond to the desire of many young people for stable reference points, moorings or stepping stones to help them navigate their way through the often contradictory messages being hurled at them from every direction. From the riches of her teaching, including from her treasure trove of social doctrine, the Church can offer them reasons for living and hoping. She does this best with young people by avoiding a moralistic or polemical approach - as if we had all the ready-made answers - but instead accompanying young people in a climate of joy and adventure of discovery.
At the Pre-Synod meeting, young people told us that they do not wish to be mere spectators in society, but active participants. Our listening and attention to them must therefore not be passive, but one which engages them in the process of synodality, both locally and at all levels in the Church.
We were inspired by Briana, the young woman from America who spoke to us in the Synod Hall, to reflect on our own experiences of being young - for some of us that was a little longer ago than others! For many of us the joyful witness of respected and trusted priests in our youth had helped to inspire our vocation.
However, the context for vocational discernment has changed utterly. Our Group suggests that the issue of child sexual abuse in the Church cannot be skimmed over tangentially in a few short sentences. The shattered trust, the trauma and lifelong suffering of survivors; the catastrophic failures in case management; the continued silence and denial by some of these awful crimes and sins - these issues cry out to be named openly by the Synod. We feel that as well as reassuring young people and their families that our safeguarding processes and norms are now robust and stringent - this Synod also provides an opportunity for us to prepare for February 2019 by speaking from our hearts about how we, as Synod Fathers feel about this shocking betrayal of our youth and of all the faithful. We should not be afraid to do so.
If young people and their families are asking themselves: can our priest and bishop be trusted? If priests themselves are afraid to minister among the youth, then how can our Synod get out the message that young people, their faith and their vocational discernment are important to us?
As one member of our Group reminded us: Trust arrives slowly, on foot, but Trust leaves on horseback! Trust must be rebuilt, one person at a time.
But is there another way of looking at all this? What if now, out of our fragility, we seek the caress of God’s mercy, and aim to find new ways to relate to young people, as a more humble Church, facing this reality?
After all, Holiness and fragility are linked. Our young people combine tremendous energy with great fragility. They are tossed around by the cruel storms of life. Too many of them suffer from mental health problems and take their own lives. They need to know that someone is there for them. We, as Christian communities can offer them space to find meaning and purpose; we can whisper to their fragility: God loves you no matter who else lets you down. Put your trust in God.
Perhaps the storms we are enduring in the Church can help us walk more humbly with our young people, to listen to them with understanding and with empathy. At the Pre-Synod meeting, young people said they wanted a Church that “witnesses to authenticity on the path to holiness, which includes acknowledging mistakes and asking for forgiveness. Young people expect leaders of the Church - ordained, religious and lay - to be the strongest examples of this” (cf Pre-Synod Meeting, Final Document, 7, page 2).
In short, if we are authentic and vulnerable, then young people, on the path to holiness, are free to be authentic and vulnerable themselves.
We must of course submit to the demands of justice, but to a society which sometimes seeks summary judgement, punishment and heads on a plate. We must also find ways of seeking forgiveness, and, in helping survivors to find healing and reconciliation.
Report from English sharing group B
Moderator
His Eminence, Cardinal Blase Joseph Cupich
Relator
His Excellency, Mark Stuart Edwards, OMI
Interaction with the Youth of the World
Our small group, aware that the final document from the Synod is directed to the Pope, considered how the Synod might want to present itself to young people. In itself this is starting the work of improved attentive engagement with young people that we are considering in this Synod.
This is in addition to the important communication currently underway.
We propose a two-element solution.
Firstly, a series of small messages, updates, perhaps at the end of each week from the Commission for Information. To be accessible to youth, these should have a component which is in video format and is short (less than 3 minutes). Any text should be less than 400 words and be accompanied by pictures (If there isn’t a picture, it didn’t happen). These should be done in at least the major languages of the Synod.
Secondly, a message from the Synod to the Youth of the World. This message should be inspirational and missionary in character. It should be scripturally based and start from Christ. We picture a simple, direct, honest message that would contain elements such as:
We recommend that two Synod Fathers, with two Youth Auditors (chosen by the auditors from among themselves), be asked to prepare a text.
Apostolic Exhortation
Further, we hope that the Holy Father will again take the opportunity to write an Apostolic Exhortation which takes into account the experience of the Synod. As few young people will read an Apostolic Exhortation, we encourage the Holy Father to consider releasing an aid to help young people read the Exhortation and to increase their interest in it (a study guide?). And we further ask the Holy Father, with the help of suitable experts, to make both the Exhortation and aid interactive. For example, they might end each major section with some direct and open-ended questions that could help the youth in their reflections and could be used to promote personal sharing ideas in small groups. Also, at the end of each major section there might be a QR code (Bar Code) which takes young people to a special website which
We also invite the Holy Father to consider road testing or workshopping the condensed version of the Apostolic Exhortation, and perhaps even the Exhortation itself, with a number of young people.
Perhaps if this is successful, all major church documents could be presented with such youth friendly characteristics.
The Text
Our proposals have largely centred around enriching the reality presented in the text and occasionally providing some balance.
Some of the discussions with more energy in them were around:
The many ways in which family acts and is formed
In many cases and places, the family is still very much the domestic Church as well as a sociological or biological reality. It is the font and primary nurturer of the spiritual life. The effects of brokenness of families and diminishment of the passing on of relationship with Jesus is captured very well but this positive aspect is not sufficiently well recognized.
Also, there are many other forms of family other than the nuclear family or the extended family. We had a debate in our small group about non-ideal groupings from the Christian perspective. Does leadership in the Church require bishops and priests to proclaim the Gospel truth by denying that these are families? Or does our leadership require us to accompany the young people in the reality in which they find themselves? Perhaps these are not contradictory realities: Saint John recounts that Jesus both accepted the woman caught in adultery and proposed something else. Is it possible for us to both accept and even honour the family unit that a young person finds herself in and to share the Gospel ideal with her?
In addition, families of origin are not the only family context for people in this age group. There are young adults who are preparing for or entering into marriage at this period of their life. As well, many families are headed by people in the age group considered here.
The faith and thirst for deeper faith that many young people do have
The Instrumentum Laboris captures well the reality that there are many young people who are distanced from the Church and also from relationship with God. There was energy in our group around a need also to be attentive to and to appreciate the openness of young people to faith. The document is weak in this area. We are not accompanying an empty glass. There are already gifts in this area present in young people that we want to recognize, accompany, strengthen and send into the Church and the world. The dynamic when we accompany is to lead a person to the more.
Many of our young people are thirsty for the more. Some of these are thirsty and know what they thirst for. There are others who thirst and do not know what they thirst for. These young people are in a much more difficult place.
Friendship
There is a paragraph on peer relationships in a section under the heading of Inter-generational relationships but there is nothing on friendship per se. The feeling was very strong in our group that the reality of friendship and its importance for young people needs to be recognized in the document that this synod produces. Friendship is yearned for by our young people. They find community through this and they find family in this way.
Report from English sharing group C
Moderator
His Eminence, Cardinal Joseph Coutts
Relator
His Excellency, Thomas Dowd
Chapter 1 – Being Young Today
Fears
Chapter 1 discusses a lot of fears: corruption, drugs, employment. This is a whole area to address.
11-13: Families
The kind of families they have been brought up in is very important. The families in the Western world are shrinking in terms of natality. Need to focus on motherhood, fatherhood, spending time generously with their kids.
One important challenge we face: the number of young people who come from single-parent families. In some societies it is quite high. Lack of knowledge of motherhood or fatherhood (what it means). This makes many challenges for young people as they grow older. Is this in the document?
Family ministry is a challenging area for us to engage in. Parents want to make money to support their kids. If we tell them to stay at home more, our words will not be well received.
Young person agrees in centrality of family, but we need a village to raise a child. If we can create communities that support families, then families can do better job of providing good lives for their children.
The Church has to be a family. We have a tendency in developed countries to make church just mass for 1 hour on the weekend.
◦ Ukraine is experiencing an emancipation. A few years ago, they noticed a big crisis in families. Half of all families failed. Many fathers left for Western Europe for jobs, sending money back: young people have money but no education (so-called social orphans). What does Church means for youth today? For many, it means a holy building, not a community. They have churches & parish priests, but not parishes. The UCC survived the Soviet era because it was a community, a people, even without a building. Now the Catholics are attractive because there is a community. The war is creating PTSD among youth. We need church to be a place of family, of human relationships.
Our communities must be sharing communities. Even material sharing, like in the Acts of the Apostles. Small basic communities are an opportunity for this mutual sharing of material and spiritual concerns. There are a number of initiatives that create small groups, such as the Neo-catechumenal Way.
We have a lot to learn from immigrant communities (speaking a bishop from USA). The families felt the need to come together and support each other, but sometimes they are rejected for that!
One of the fastest-growing groups of ecclesial groups are new movements. Those growing most are those where families and groups of families are coming together as units.
In Namibia, problem of children becoming parents (14 or 15 years old).
Siblings are often the most significant adult in the life of a young person.
In Myanmar, young people go away – villages only have children and older people.
#11: what do you mean by a traditional family? This term should be explained.
◦ Does it mean nuclear family? A wider family? A family with man at the head?
◦ Did this come from African setting, where it means extended family?
◦ Is it being used to oppose non-traditional families?
◦ Single parent? Grannies?
The Church can supply for what is missing in the family – need a modus, perhaps added to #12
mixed marriage families and the transmission of the family – not mentioned at all
14 & 15: Intergenerational relationships
Pope Francis sees youth and elderly as both being thrown away. We need to find ways to bring them together. It does good things for both sides.
Often youth do have a good relationship with older people, it is the 40-60 group they have trouble with. The older generation seems to be better listeners. In religious life one particular community always includes older sisters because they are the ones that sit and listen.
Experience of young people: relationship with elders is good when they recognize the need and have the ability to listen to younger people. No matter the age, the ability to have dialogue and conversation is key for a good intergenerational relationship.
In Asian context, one bishop said he has never seen old age homes. Older people are adopted into families.
In Europe there is no one to build a bridge between elder and youth. Each seems isolated to each other.
In South Africa, there is often a grandmother taking the place of a parent (perhaps parents have died). The grandmother’s often say they are not appreciated despite their sacrifices.
In Kerala, the old age home is often imposed by work-related needs (e.g. migrant workers who can’t be close to the parents).
16-18: Life Choices
This sounds more like language from an educational book, without much mention of God.
Nothing mentioned of divine intervention in the life of youth.
No listening to God in making life choices.
19-21: Education
In Myanmar, children often have to work to feed their family, so they cannot study.
Zimbabwe: Other religions are maximizing on education. Those who are unable to pay school fees are lured in to schools via paying of school fees. Our Catholic schools have become more academic and a place of formation into a Catholic ethos.
Nigeria: While growing up, parents studied free of charge, but many cannot go to school as it is too expensive. Can Church make Catholic schools affordable? Or raise funds for those who cannot go? For those who don’t have a mind for academics but have skills. Pentecostal churches pay for services that require skills – they promise jobs, accommodation, food, a place to develop and sell skills (so even if volunteer work they go there for other benefits). Catholic schools built with contributions from faithful, but only children of elites can do to those schools.
His Beatitude: education can be used to promote a form of manipulation, and globally we are seeing this – education is instrumentalized to manipulate human beings today – so we see a tendency to eliminate the church presence.
No mention of pastoral care and spiritual guidance as part of the formation context; can chaplaincies be mentioned, e.g. Newman centres (see 147-148).
Home based schools – a model coming from America.
◦ USA has many home schoolers – bishops in USA are not united, as homeschooling can have an ideological basis – kids may have special needs.
◦ are parents qualified to homeschool them?
23: Jobs and professions
can also involve lots of internal migration
volunteerism needs to be included as a theme, as some people depend on what they get in volunteerism – volunteering in the church should be fruitful in the church
26: Experience and types of languages
Language is not really mentioned here! We'll call it experience and forms of expression
28: Social engagement and participation
While young people may see failures in the prophetic side of the Church, in a more positive way they want to see the church as a place of honesty, safety and impartiality
29-30: Spirituality and religiosity
Holy Spirit is not mentioned at all -- does that reflect reality? should a modus be placed elsewhere in the document? -- in Indonesia the Holy Spirit should be mentioned -- the new movements include a strong mention HS -- need a modus for this part
no mention of religious or para-religious sects
the psychological way of finding your self-actualization should also be included
Jesus as a magician? superstitious relationship with him?
where is the place of liturgy in the spirituality and religion section?
31-33: Young people in the life of the church
difficulty of finding space because others don't make room for them
church as a school of discipleship (need a prescriptive modus later)
34-35: the digital continent
remember that lots of youth don't have access to the internet!
how is the digital environment allowing for new forms of expression eg chat, online groups, sexting
are these media allowing to meet new people and make new connections, i.e. diversity? or are they being used to empower friendships already present, i.e. sameness? sameness can allow for a contact of diversity when a common interest is present
63: Beyond secularization
Hearing that young people are spiritual but not religious – the spirit is not only in the Church but in society. Secularization is not something we should be opposed to.
36-38: Music and other forms of artistic expression
Need to mention TV, video and video games
Need to distinguish producers and consumers
39-40: The world of sports
Vincent: people with an interest in sports ppl are seen as those who are wasting their time; but now protestant churches set up sports clubs for their members, used as a form of proselytism
Betting: gambling on sports
Video poker, other video games betting
Use of sports to build character and build teamwork -- A MODUS WILL COME
Professional sports as the new gladiators -- exploiting talented people from poorer countries
People like to combine physical and spiritual activities e.g. yoga -- no place in church for that
Card. Coutts would like to see a paragraph on sport as something that is fun
Chapter 3 – In the throwaway culture
45-47: Young migrants
special attention should be paid to those in refugee camps
Myanmar bishop: internally displaced persons should also be included; it is not quite the same thing
48: The various sources of discrimination
we should add legal & citizenship status as a source of discrimination
we should add youth with disabilities as a source of discrimination
Chapter IV -- Anthropological and cultural challenges
52-53: Body, affectivity and sexuality
We should mention trans-humanism
need to add plastic surgery to the concept (modus sent)
we need to make sure we are clear that young people who don't agree with the church on sex are still members of the churches
what does "extreme experiences" mean? extreme sports? extreme sexual activity? extreme drugs? also need to mention social pressure
58-60: Disaffection with institutions
why is so little mentioned as forms of new forms of participation? such as networks for social support?
61: A decision making paralysis etc.
The title should be made more clear to show it reflects the long-term decisions. There is no paralysis for short term decisions.
Chapter V title
This chapter is not just about listening, so the title should be amended
65: The Hard work of listening
The issue is not just listening to young people; lots of people want the Church to listen!
How can we create a listening culture in the church?
We need to listen to engage - park the how to listen for a future section e.g. empathetic listening, which we already do but could do more
Brother Alois: listening with humanity is something they see a lot of at Taizé -- could we have a ministry of listening
Report from English sharing group D
Moderator
His Eminence, Cardinal Daniel DiNardo
Relator
His Excellency, Robert Emmet Barron
It is my privilege to report on behalf of English-language small group D, an extraordinarily diverse and lively community of English speakers from all over the world. For the sake of brevity, I will highlight seven themes from an extremely wide-ranging conversation.
First, there was a strong consensus in our group that the document should commence, not with sociological analysis, but rather with a Biblical icon that would serve as a leitmotif for the entire statement. We felt that the story of Jesus’ encounter with the two disciples on the road to Emmaus—already referenced in the Instrumentum Laboris would be the ideal choice, for it beautifully demonstrates Jesus in both his listening and teaching manner. Further, the image of the disciples—still fascinated by the Lord and yet wandering in the wrong direction—aptly describes the condition of many of the young today. Once that elaborated icon is in place, we feel that the overall see, judge, and act interpretive framework of the Instrumentum Laboris should be retained.
Secondly, there was a strong sense in the group that the opening section of the Instrumentum Laboris was too negative in tone, focusing excessively on the dangers and challenges that young people face, especially in regard to the faith. We wondered whether a greater stress might be placed on the many examples of young people who are joyfully living out their Catholicism, despite the difficulties of this cultural moment. The suggestion was made that the still massively successful World Youth Days, inaugurated by Saint Pope John Paul II, are one of the principal signs of this positive engagement of young people.
A third theme, brought up by many in our group, is that the text of the Instrumentum Laboris remains, in many ways, too Western in focus and tone. More specifically, it overlooks the situation of young people in those parts of the world where Christians suffer active persecution and are, quite literally, fighting for their lives. And it fails to take into account the struggles of those in many third world countries where economic and medical assistance from wealthier nations is frequently tied to an acquiescence to Western moral values in regard to sexuality and marriage. This ideological colonization, as Pope Francis has rightly characterized it, especially harms the young. Also, contemporary advertising, which teaches people to be dissatisfied with the goods that they have, contributes mightily to the throwaway culture so decried by Pope Francis. This dynamic is especially destructive in poorer countries.
A fourth motif from the Instrumentum Laboris that found particular resonance with our group was that of spiritual paternity and maternity. Many thought that this image lyrically expresses what young people want and expect from the Church. They desire mentors, guides, spiritual friends willing to walk with them. Especially at a time, at least in the West, when the family is in crisis, this trusting relationship between young people and mothers and fathers in the spiritual order is of crucial importance. One of the African members of our community reminded us that in many African languages, there are no words for cousin or uncle or aunt, since everyone in the family is considered brother and sister. This same sort of unity and connectedness ought to mark the life of the Church.
Fifthly, we focused on the prevalence and influence of the digital culture. We would like first to make the stylistic observation that the digital reality is discussed, here and there, in many sections of the first part. It might be wise to bring all of it under one heading. In terms of content, there was a universal consensus that the social media produces both light and shadow in the lives of young people and that the Instrumentum Laboris was correct to point this out. Two particular observations of our group are especially useful here. On the one hand, the immersion in the virtual world has produced a kind of digital migration, which is to say, a wandering away from family, cultural, and religious values into a world of privacy and self-invention. Just as many immigrants feel uprooted from their spiritual homes, so many young people in the West can experience the same kind of rootlessness, even while remaining physically in place.
Sixthly, we spent a good deal of time discussing the sex abuse crisis in the Church, especially regarding its effect on the evangelization of the young. As is obvious to everyone, this scandal has undermined the work of the Church in practically every way, precisely because it has compromised our credibility. A Church that cannot be trusted is simply incapable of reaching out to young people in an effective way. Though some members of our discussion group felt that this matter should be addressed at the very beginning of the document, the consensus was that it ought to remain in paragraph sixty-six, but also be considerably expanded. For instance, even as we acknowledge our sorrow and guilt in this regard, mention should be made of the very positive and effective steps the Church has taken since 2002 to address this matter concretely. And we should make it clear that the commitment to reform, in both matters sexual and financial, is operative at all levels of the Church’s life. Relatedly, we ought to articulate the Church’s understanding of body lines and sexuality, but we should not hesitate to utilize the language of our theological tradition, including body and soul, the call to virtue, and the ideal of chastity. Many expressed the concern that the terminology of the Instrumentum Laboris in this area was too marked by contemporary psychological categories.
Seventhly and finally, we had a particularly energetic discussion around the complex issue of the play between listening and teaching in the life of the Church. Some members of our group wondered whether the IL’s strong emphasis on listening didn’t compromise or underplay the Church’s authentic teaching mission. It was observed that many young people today, in the midst of a postmodern culture so marked by relativism and indifferentism, long for the clarity and confidence of the Church’s doctrine. Others insisted that the stress on listening and relationality is indispensable in the measure that no doctrine, however beautiful and true, will be accepted unless it comes from a trustworthy source. One member observed that the maternity of the Church is a helpful image in this regard, provided that we remember that the manner in which a mother teaches her infant child is radically different from the manner in which she teaches her adult child. One of our elders in the group insisted that we move away from any antagonistic construal of the relationship between listening and teaching, as if the two are in tension or competition. Rather, he insisted, they are mutually implicative moments in any constructive conversation. An observation that especially caught the attention of our group was that, in speaking of a Church that listens to young people, the Instrumentum Laboris inadvertently positions the young as somehow outside the Church. We must always remember that they are listened to, precisely as members of the Mystical Body.
By way of conclusion, I might mention that, alongside of the Biblical narrative of the disciples on the road to Emmaus, the image of the restless heart proposed long ago by Saint Augustine still sings to young people today. We could use this as another leitmotif throughout the document.
Report from French sharing group A
Moderator
His Excellency, David Macaire, OP
Relator
His Excellency, Laurent Percerou
(translation in progress)
Report from French sharing group B
Moderator
His Excellency, Bertrand Lacombe
Relator
His Excellency, Gaspard Béby Gnéba
(translation in progress)
Report from French sharing group C
Moderator
His Eminence, Cardinal Dieudonné Nzapalainga, C.S.Sp.
Relator
Reverend Father Bruno Cadoré, OP
(translation in progress)
Report from Italian sharing group A
Moderator
His Eminence, Angelo De Donatis
Relator
His Excellency, Vincenzo Paglia
(translation in progress)
Report from Italian sharing group B
Moderator
His Eminence, Cardinal Fernando Filoni
Relator
His Excellency, Bruno Forte
(translation in progress)
Report from Italian sharing group C
Moderator
His Eminence, Cardinal Gianfranco Ravasi
Relator
His Eminence, Pietro Maria Fragnelli
(translation in progress)
Report from Spanish sharing group A
Moderator
His Eminence, Cardinal Óscar Andrés Rodríguez Maradiaga, SDB
Relator
His Eminence, Cardinal José Luis Lacunza Maestrojuán
(translation in progress)
Report from Spanish sharing group B
Moderator
His Eminence, Cardinal Juis Francisco Ladaria Ferrer, SJ
Relator
His Excellency, Mariano José Parra Sandoval
After the Moderator explained the work and the dynamics that will be used in the study of the Istrumentum Laboris, the work began by reading # 3 of the Instrumentum in what refers to the point of Recognizing, because this is what we should study and reflect on this work.
From the beginning of the study of the first paragraphs, the following contributions were presented:
In the Instrumentum Laboris it would seem that the Church of the young people were different. As if the young people were not Church. The young are Church. They are part of it; they constitute the Church. You have to be clear about this and avoid that dichotomy.
Faced with this idea, other Synodal Fathers expressed that we need to remember that this document is addressed not only to young Catholics but also to young people in general for the Church must approach all people with humility in order to help them discover meaning in their lives and the joy of love. This Synod must be in continuity with the previous Synod on the Family.
We must have clarity regarding who we are addressing. Young people are people before they are Christians, before they are baptized; for this reason, the document must be inclusive in its entirety. It must speak to the young people of the world, in general.
This can be illuminated by Evangelii gaudium, number 14, when Pope Francis reminds us that evangelization takes place fundamentally in three areas: ordinary pastoral ministry, baptized persons who do not live the requirements of baptism and those who do not know Jesus Christ or have always rejected him. This requires great creativity.
Here, one of the Synodal Father proposed that this be transformed into a mode.
In # 6 and 7 of the Instrumentum, it is requested that the citations of the sources from where the statistical data have been taken be listed.
In # 7 it is proposed to expose the reality of the totalitarian regimes that are experienced in many of our countries, as well as to talk about the originality of the native peoples and the migrations that lead to changes in one's own culture. Before this reflection it is proposed to illuminate it with the text of the meeting of the rich young man with Jesus (Lk 18, 18 and following)
When we talk about globalization in # 8 to 10, we propose to expand the elements of globalization, such as the prioritization of the immediate, internationalist vocation, etc. It is important to note that globalization has both positive and negative consequences. Globalization is more an opportunity than anything else. We must reconcile the modern with the traditional, present a harmony in the times; that is, not everything that is past is bad, nor is everything present good. Both in the past and in the present times we find values and negative influences.
In this globalized world we must be humble and know how to reach young people from our reality, while remaining coherent in our lives. It is necessary, in imitation of Jesus, to empower the other, the young person (cf Lk 24:13 and following; Jn 4:1 and following).
In addition to these reflections, the following contributions were proposed in the following way:
Second Session of the study group in Spanish
In this second session, after reading the previous report, it was proposed that the Rapporteur turn into Mode the clarification about who the document is aimed at.
Immediately afterwards, we proceeded to study paragraphs 11, 12 and 13 of the Instrumentum Laboris.
It was considered that in # 11 we should not only speak about the family but about the universe of relationships. However, it was noted that this is already in some later issues. In response to this observation, a mode was introduced that incorporates a new numeral and highlights the link between the school and the family.
In # 12 we propose a way to improve the wording regarding what is aimed at the father figure.
With regard to # 13, a Mode is requested in order to present the same thing, but in a positive tone and to explain the fact that reference points are needed in order to experience these relationships. That mode was presented. In this same number it should be noted that the theme of grandparents who transmit the faith to their grandchildren is being lost due to secularization in the Western world, especially in Europe and North America.
In # 14 the following observations were made: adults only transmit the emotional context and this is a handicap for evangelization and a challenge for our pastoral work. It is important to underline the educational relationship that many young people have over subsequent generations. This idea is re-emphasized when commenting on # 15. Finally, it is requested that we improve or remove the quotations that are presented at the end of the paragraph and write it in a positive tone. In this numeral a mode was presented.
We then went on to study numerals 16, 17 and 18 corresponding to the title of Life choices.
Regarding # 16, we did not agree with the expression discover our sexuality, which is found in the quote that is made from the Instrumentum; but, since the appointment can not be changed, a new way of writing is proposed. In the same way it is considered that the adverb moderately is better to eliminate it or to change it by the expression in general.
# 17 was considered by a member of this group as a badly written number and does not agree with what he says. We must remember that because this is a document addressed to all young people, not everything applies to everyone. We speak in general and not of particular cases. For this reason two proposals are made: new wording or eliminate that numeral, because in the next number (18) the same matter is discussed. It was decided that two modes will be presented: a new wording of # 17 and a new wording joining the two numerals (17 and 18). And at the next meeting it will be decided which one.
We immediately went on to study the section entitled: Education, school and university. (# 19, 20 and 21)
There is a lack of positive writing from the Catholic school and its help and contribution to the youth. The Church supplies at all levels what the State does not do, despite being its responsibility. The influence of Catholic education on society, both politically and vocationally, is not reflected in these numbers. The importance of the Catholic educator in public schools is also important.
The influence of MCS on the education of young people is generally stronger than that of schools and universities.
Non-formal education, like the parishes themselves, influences the education of young people. There is a lack of education for spirituality. It is also important to emphasize that not necessarily because there are no Catholic schools, the Church can not influence education.
For these three numbers several modes were presented.
Then we went on to talk about the section entitled Work and Profession.
The difference between work and employment and between vocation and profession must be well expressed. Work dignifies but, sometimes, it is simply a means to survival. Work is an effort to respond to a vocation and employment is a socio-economic relationship in society. The transition to the world of work begins at home, at home and not just at school. I have to rescue him. It is, in many opportunities, difficult to combine spiritual matters, our faith and their experience in the exercise of a profession. Work dignifies us, but often it is simply a means to survival. It is not enough to be a good professional; we must live the diaconia of the profession.
The following propositions are made:
Immediately, we then went on to talk about the section entitled Youth, beliefs and religions.
In this section the following proposals were made:
Then, we went on to talk about chapter II Experiences and languages.
It was considered that # 26 has too many adjectives; however, an auditor thinks otherwise. Everything is explained later. The important thing is to reunite the theoretical with the experience. # 26 should be improved with new wording.
It is proposed in # 27 that other categories should be added besides volunteering. And in # 28, two observations of a redactional nature should be made: change the expression wants to be to is and in line 5, change the expression even serious and generalized to generalized exclusively.
A member of the discussion group expressed that he sees a very negative vision and does not feel reflected. One thing is the perception of things and the same reality. We must qualify some affirmations.
Many times it is the MCS that want things to be perceived according to their own interests and a critical look at the world and society from Europe and the Western world. We do not punish ourselves.
A general mode is proposed where the face of the Church and its presence in the peripheries are also present.
In # 29 we asked that other activities be added such as sports that replace religion.
It is requested in # 30 that we change the expression false images to distorted images and also add the fact of the little knowledge of the person of the Lord. For this, a mode will be presented. Delete the parenthesis on line 8 of this #.
For # 31 a new wording was proposed that will be presented as a mode.
Likewise, proceeded in # 3.2 where it was proposed to add national and diocesan experiences in addition to WYD. In the same way it is proposed to use a synonym for the word oratory. There are some Synodal Fathers who do not agree with this suggestion because it is a very well known word in ecclesial circles.
In # 32, only ecclesial activities are listed and there is no mention of an education in the faith.
In # 33, we should add that some adults and ministers exercise excessive authoritarianism but, while recognizing that even the clericalism of some lay people blocks participation in the Church of young people.
At this moment we reminded ourselves that we are considering how young people see reality. And this must not be forgotten, but it is also important to bear in mind that we as synods must complete this vision that will never be complete and full.
In issues # 31 and 33 it is important to talk about young people's leadership. A synodal father proposed that it would be better to use the word protagonism so as not to confuse this expression with the business at hand. However, other synod fathers felt that the appropriate word is leadership.
In numbers # 34 to 35 it was proposed to underline the influence of the MCS because, not all of our young people have the possibility of using new technologies. However, another synod father did not agree, because in his experience, even in the most remote and poor towns, the vast majority has one of these technological devices.
# 35 is perceived as very Eurocentric or Euro-Western. Not all young people in the world today live that same experience.
In # 36 the expression the Church seldom deepens in the experience of young people is perceived as very strong and exaggerated. Furthermore, this does not describe all reality. We propose writing sometimes it does not deepen.
In # 39 the word investing must be changed to another synonym, because it has a mercantilist connotation.
These numbers need to express the positive that is experienced in non-professional sports clubs of young people.
We then went on to talk about Chapter III.
In # 41 at the end we find a very harsh phrase: even some church leaders are accomplices ... It is suggested that new wording should be used.
In # 44 when talking about black and informal work we suggest changing that expression to illegal and informal work.
A synodal father asked to eliminate the last part of # 43 but most expressed that this is a quote of the feelings of young people.
Then an aspect about young migrants was discussed and it was suggested that it was good to talk about forced migration due to political causes. The content is insufficient because we have to talk about the causes not only of reality. There is the exploitation of migrants and also xenophobia.
In the next section on the different forms of discrimination we suggest that in the number 48 is added at the end where it occurs in a more subtle way. We must point out the difference between racism and discrimination. The appointment in the sixth line is over. Another change that was suggested was to substitute the word gender for sex. However, other synod fathers did not agree because the expression gender in this context refers to women and not to sexual orientation. Therefore, it is proposed to use the following expression: sex and sexual orientation.
In the section diseases, suffering and exclusion the following proposals were made:
A synodal father asked to add in # 50 eating disorder, but it was seen that this is already included in number 49. In that same # 49 we ask that a word be added at the end recognizing that suicide is due to lack of mental health or emotional health.
Then we went to talk about chapter IV.
In # 52, when speaking of exquisitely ethical evaluations, it is proposed to eliminate the word exquisitely.
In # 51, it is requested that we change the expression the young sentinels and seismographs to the expression sensitive young people.
In # 52 in the last lines, eliminate the expressions run the risk and disfigure the beauty.
It is proposed that in both # 51 and # 52 where some analysts and sociological studies are mentioned, we should cite the sources.
Afterwards, there was some dialogue about new cognitive paradigms and search for truth. One of the points raised was that in # 54 and 55 they must be formulated in another way because they are confusing.
In # 62, we proposed changing the expression perform a marital project; it should be expressed as follows: family and matrimonial project.
Then we went on to talk about the section Beyond secularization.
It is considered that in # 63 the wording is very poor. We must eliminate the terms in English because the document is aimed at the world in general.
A synodal father proposes that # 52 and 53 be placed after the numbers referring to The anthropological effects of the digital world.
# 64 needs a new wording and one synodal father is asked to present a mode.
In # 65 it is requested that it be added that young people should also listen to their parents.
In # 66 it became clear that not all of us are involved in sexual and economic scandals; therefore in the wording of adding some.
It is important that in the whole document when we speak of Church we can see what it refers to: the hierarchy, all consecrated persons or all the people of God. Many times when we talk about the Church it seems that young people are not included in it. This is a complex issue that needs to be clarified.
(Original text in Spanish)
Report from German sharing group
Moderator
His Excellency, Felix Genn
Relator
His Excellency, Stefan Oster, SDB
We all were astonished in our group about the great differences between the concrete situations of young people in the many countries that bishops and young people reported about in the Synod. Above all, we sense that the European context is taking a back seat in favour of a global, pluralistic perspective. However, at the same time, we have noticed that some issues and problems in the different places still recur very frequently: the challenges of sexuality, the issue of abuse, the difficulty of conveying faith, digitization, the question of attractive liturgy and preaching, the phenomena of escape and migration, the desire of young people to be accompanied in freedom and at the same time authentically, the question of the active participation of young people, the question of justice for women in the church and more.
We are moved by the fact that listening is a theological and not just a pedagogical concept - and we wanted to better practice listening. That's why in our group we shared each other's experiences with young people, including our failure to deal with them. We feel that it is important to judge from concrete experience rather than just theoretical or abstract language. For this reason, we also plead for putting Chapter 5 of the first part of the Instrumentum right at the beginning: We need to listen to the young people and look to them with the ears and eyes of a disciple of Jesus.
We argue that in the German translation of the Instrumentum the term to recognize (erkennen) is better replaced by the term to perceive (wahrnehmen). It corresponds better to the Italian riconoscere.
In the perception of the situation in the first part of the Instrumentum, we have repeatedly felt that a separate section should be included, addressing the pressure to which young people are exposed in many ways: ie the pressure from school and education, the church, the expectations of parents, families, society, the pressures for self-promotion in social media, the pressures of the fashions of society, the fashions and opinions of peer groups or even the pressure that arises when a teenager professes to be a Catholic. It seems to us that today it is harder for young people to become themselves - and not to become as they think they should because they are under pressure from others.
We see and we emphasize that in Pope Francis' pontificate, two concepts are recurring: joy and distinction - and we also feel how precious and at the same time challenging both are for our own dealings with young people.
We also want to understand what is meant by the phrase: reality is more important than the idea": With the loving 'eyes of the disciple' (Instrumentum, 2). We want to look at people and their situations concretely and understand how God's presence shines forth - ie even if this concrete reality does not correspond or does not yet correspond to an ideal of Christian life.
We believe that the digital reality should be described in more concrete terms: in terms of its positive potential but also in terms of its destructive dangers (for example, the age of entry into viewing hard pornography and violence in boys is on average 11 years). We are grateful that many young people have a positive understanding of pluralism and multiculturalism, but we believe that there are many young people who are locked up for fear of losing their identity.
We would like to point out that apart from the general mistrust of institutions mentioned above, the distancing of young people from faith and church has three other main causes: first, the apparent incompatibility between a modern, scientific view of the world and faith, and secondly, the issues that arise directly or indirectly related to sexuality and gender relations (such as sexual morality in general, the evaluation of divorce and remarriage, celibacy, women and ordained ministry and the abuse scandals), third, the apparent or often confirmed relationship between religion on the one hand and violence or war on the other hand.
We see that the parish is often no longer a place for the faith life of young people and we see this as a challenge to find other new places and community forms within and outside parishes.
In Chapter IV of the Instrumentum, we identified several major challenges for the Church. We ask ourselves exactly what is meant by the metamorphosis of the human condition (Instrumentum, 51). Is it not necessary to clarify more deeply what we mean today as Christians when we speak of being human? What do we mean when we speak of man as a person or of successful humanity? What is the path of a believer today, what is his goal? What is freedom? How do you find identity? What are our biggest anthropological challenges today? And how do we behave?
The question of physicality and sexuality, the digital world, the inability to decide and yearning for spirituality are phenomena that need an anthropological deepening, if we want to propose a path to human life for adolescents. One of our synod fathers said: If we do not have a clear diagnosis of the human condition, we can have no therapy for it. In any case, we believe that given the importance of sexuality for young people, the mere description of the phenomenon and some of the problems in Sections 52 and 53 of the text is not enough. We advocate for an anthropological deepening and orientation for this dimension - with an emphasis on the quality of human relationships.
We also believe that in a later chapter, positive things should be said about the Church as an institution, although young people have the right to see the institution critically and not infrequently they are right about this criticism. For example, reliability in a changing world, its objectivity in - for example - sacramental or judgmental beliefs, and charismatic phenomena, or the possibility of objectively judging injustice within an objective jurisdiction, and others, are more positive.
The section on digitization does not seem to suit the complexity of the phenomenon. Of course, we acknowledge the unimagined positive possibilities of this media world for all of us - and also the ability of young people to take it for granted. We also do not want to take that away from them. But on the other hand - for example - we do not know the long-term implications for young people of continuing to stay in digital worlds (cf the medical talk of digital dementia or new addictions or lack of concentration, of dwindling ability to read more complex texts, lack of relationship skills or the like); We do not yet know if and how the digital world really makes societies better or whether it does not decompose and radicalize them. We do not yet know - for example - how we can counter the totalitarian features of powerful internet giants. We do not yet know what will happen to humans in the long run due to the ever more possible merging of the digital and the real worlds. Here, we feel an excessive demand, which may not only exist for the church, but for the whole of humanity. This excessive demand would have to be more clearly named.
(Original text in German)
Report from Portuguese sharing group
Moderator
His Eminence, Cardinal Joāo Braz De Aviz
Relator
His Excellency, Joaquim Augusto Da Silva Mendes, SDB
The circle identified the theme of life choices as a guiding thread that must be present across the document.
We also recognized the need to be very aware of the wide variety of contexts in which young people find themselves (youth and not just one type of youth). There was also a strong need to meet the young people they meet, that is, in the different environments they attend.
In particular, we commented on the university context as a space for the evangelization of young people by young people themselves and by Christian teachers.
In this sense, a process of Christian initiation is necessary, leading to a personal encounter with Jesus Christ, consolidating Christian identity, a sense of belonging to the Church and a missionary commitment.
Another key area to consider is the digital environment, an intrinsic part of youth culture, in which the digital and face-to-face worlds coexist simultaneously. The Church needs to be present in this environment through the young people themselves. Finally, we also point out aspects of the positive dimension of this digital environment, which seems to us to be less accentuated in the Instrumentum Laboris.
We emphasized the fundamental role of the family in the life of the young and the crisis of identity regarding the functions of the father and the mother. We recognized that the Church often offers young people experiences of family, parenthood and motherhood.
We also noted the predominance of the presence of women in ecclesial environments and the great growth of sects in our countries.
We believe that chapter IV on anthropological and cultural challenges needs to be clearer and more concise.
It seems to us important to reinforce the concern of the Church with indigenous, Afro-descendant or other local minorities.
Regarding chapter V, there was a certain negative accentuation of the Episcopal Conferences in relation to young people. In view of this, the great commitment of many of them in this respect was underlined.
For example, we commented on the value of the world, national and diocesan youth journeys, which put young people at the centre of the Church's action.
It was noted that not all national and diocesan proposals for working with youth resonate in parish communities.
The importance of physical spaces in the parishes for young people for meetings, coexistence and the practice of cultural, recreational and sports activities was also mentioned.
We find that in some contexts the Church has difficulty transmitting correctly the Christian anthropological view of the body and sexuality to young people. There are good practices of dialogue with young people and training in this field that can be better shared.
We also discussed the relationship of young people to the liturgy. In some places there is a desire for greater participation and involvement, while in others it is seen that this already happens.
Concerning young people in consecrated life, the commitment to renewal was mentioned, especially in four aspects: formation, the relationship between authority and obedience, the relationship of complementarity between men and women, and the administration and use of goods.
We commented that it would be helpful to know that Episcopal Conferences see the observations mentioned in the Instrumentum Laboris.
At times, comments were made on certain terms and some translations used in the document.
The circle approved 20 collective modules which were delivered to the Secretariat of the Synod.
We are grateful that, for the first time, Portuguese - a language spoken by some 350 million people - has been included as one of the official languages of the Synod. And we ask that from now on this good custom will remain.
(Original text in Portuguese)
Texts of the reports received from the 14 discussion groups
in the Synod Hall at the Vatican
Report from English sharing group A
Moderator
His Eminence, Cardinal Oswald Garcias
Relator
His Excellency, Eamon Martin
In beginning our work, our Group reflected on the mood and tone of Part One (of the Instrumentum Laboris) especially in light of Paragraph 3. This Paragraph explains that in this first step, we should focus on grasping concrete realities: social sciences provide an essential contribution ... but what they have to say is looked at and re-read in the light of faith and the experience of the Church.
It was suggested that the faith dimension, the Christological perspective could be stronger, making it clear that we are reflecting from the heart and in the light of faith on the concrete realities of young people - just as Jesus looked with love at the rich young man’s lived experience, and as he encountered the two disciples on the road to Emmaus. Relationship is clearly the key to encounter with youth.
We have offered a modus to Paragraph 3 which suggests deepening the process of recognizing; Interpreting; choosing to include, as Evangelium Gaudium puts it: not only recognizing and discerning spirits, but also - and this is decisive - choosing movements of the spirit of good and rejecting those of the spirit of evil (EG 51).
Our group recommends that quotations from young people in the Synod Hall and at the Pre-Synod meeting would help to bring any final synod document to life, as well as providing examples of thriving peer to peer youth movements in various parts of the world.
We considered that the various sections on the digital world might be brought together to allow a more thorough reflection on this topic, including its potential for mission and new evangelization. We suggested that such a reflection might include a treatment of the compulsive attraction of screen culture including cinema, mini-series and video gaming. We raised concerns about the exploitation of young people online, including the harvesting of their data, identity theft and scams.
It must of course be recognized, as the young people at the Pre-Synod put it, that Technology, and especially Social Media is now understood as a permanent part of the life and identity of young people. They open up online educational opportunities, and also new possibilities for the exchange of information, ideals, values and common interests, which have potential to unite people across geographical distances like never before (cf Pre-Synod Meeting, Final Document 4)
Since we found paragraphs 52-53 (of the Instrumentum Laboris) to be somewhat muddled, we have offered a modus reshaping these paragraphs to reflect the importance of the human person and the human body. We noted that a proclamation of chastity, as achievable and good for our young people, is missing from the document.
Our group believes that the Church is called to respond to the desire of many young people for stable reference points, moorings or stepping stones to help them navigate their way through the often contradictory messages being hurled at them from every direction. From the riches of her teaching, including from her treasure trove of social doctrine, the Church can offer them reasons for living and hoping. She does this best with young people by avoiding a moralistic or polemical approach - as if we had all the ready-made answers - but instead accompanying young people in a climate of joy and adventure of discovery.
At the Pre-Synod meeting, young people told us that they do not wish to be mere spectators in society, but active participants. Our listening and attention to them must therefore not be passive, but one which engages them in the process of synodality, both locally and at all levels in the Church.
We were inspired by Briana, the young woman from America who spoke to us in the Synod Hall, to reflect on our own experiences of being young - for some of us that was a little longer ago than others! For many of us the joyful witness of respected and trusted priests in our youth had helped to inspire our vocation.
However, the context for vocational discernment has changed utterly. Our Group suggests that the issue of child sexual abuse in the Church cannot be skimmed over tangentially in a few short sentences. The shattered trust, the trauma and lifelong suffering of survivors; the catastrophic failures in case management; the continued silence and denial by some of these awful crimes and sins - these issues cry out to be named openly by the Synod. We feel that as well as reassuring young people and their families that our safeguarding processes and norms are now robust and stringent - this Synod also provides an opportunity for us to prepare for February 2019 by speaking from our hearts about how we, as Synod Fathers feel about this shocking betrayal of our youth and of all the faithful. We should not be afraid to do so.
If young people and their families are asking themselves: can our priest and bishop be trusted? If priests themselves are afraid to minister among the youth, then how can our Synod get out the message that young people, their faith and their vocational discernment are important to us?
As one member of our Group reminded us: Trust arrives slowly, on foot, but Trust leaves on horseback! Trust must be rebuilt, one person at a time.
But is there another way of looking at all this? What if now, out of our fragility, we seek the caress of God’s mercy, and aim to find new ways to relate to young people, as a more humble Church, facing this reality?
After all, Holiness and fragility are linked. Our young people combine tremendous energy with great fragility. They are tossed around by the cruel storms of life. Too many of them suffer from mental health problems and take their own lives. They need to know that someone is there for them. We, as Christian communities can offer them space to find meaning and purpose; we can whisper to their fragility: God loves you no matter who else lets you down. Put your trust in God.
Perhaps the storms we are enduring in the Church can help us walk more humbly with our young people, to listen to them with understanding and with empathy. At the Pre-Synod meeting, young people said they wanted a Church that “witnesses to authenticity on the path to holiness, which includes acknowledging mistakes and asking for forgiveness. Young people expect leaders of the Church - ordained, religious and lay - to be the strongest examples of this” (cf Pre-Synod Meeting, Final Document, 7, page 2).
In short, if we are authentic and vulnerable, then young people, on the path to holiness, are free to be authentic and vulnerable themselves.
We must of course submit to the demands of justice, but to a society which sometimes seeks summary judgement, punishment and heads on a plate. We must also find ways of seeking forgiveness, and, in helping survivors to find healing and reconciliation.
Report from English sharing group B
Moderator
His Eminence, Cardinal Blase Joseph Cupich
Relator
His Excellency, Mark Stuart Edwards, OMI
Interaction with the Youth of the World
Our small group, aware that the final document from the Synod is directed to the Pope, considered how the Synod might want to present itself to young people. In itself this is starting the work of improved attentive engagement with young people that we are considering in this Synod.
This is in addition to the important communication currently underway.
We propose a two-element solution.
Firstly, a series of small messages, updates, perhaps at the end of each week from the Commission for Information. To be accessible to youth, these should have a component which is in video format and is short (less than 3 minutes). Any text should be less than 400 words and be accompanied by pictures (If there isn’t a picture, it didn’t happen). These should be done in at least the major languages of the Synod.
Secondly, a message from the Synod to the Youth of the World. This message should be inspirational and missionary in character. It should be scripturally based and start from Christ. We picture a simple, direct, honest message that would contain elements such as:
- We want to listen to you
- We are sorry for our failures
- We love you and have faith in you
- We want to walk with you in hope
We recommend that two Synod Fathers, with two Youth Auditors (chosen by the auditors from among themselves), be asked to prepare a text.
Apostolic Exhortation
Further, we hope that the Holy Father will again take the opportunity to write an Apostolic Exhortation which takes into account the experience of the Synod. As few young people will read an Apostolic Exhortation, we encourage the Holy Father to consider releasing an aid to help young people read the Exhortation and to increase their interest in it (a study guide?). And we further ask the Holy Father, with the help of suitable experts, to make both the Exhortation and aid interactive. For example, they might end each major section with some direct and open-ended questions that could help the youth in their reflections and could be used to promote personal sharing ideas in small groups. Also, at the end of each major section there might be a QR code (Bar Code) which takes young people to a special website which
- has a chatroom where the youth could meet and discuss the questions, and
- might also have short evocative videos, some of which could be a direct message from the Pope.
We also invite the Holy Father to consider road testing or workshopping the condensed version of the Apostolic Exhortation, and perhaps even the Exhortation itself, with a number of young people.
Perhaps if this is successful, all major church documents could be presented with such youth friendly characteristics.
The Text
Our proposals have largely centred around enriching the reality presented in the text and occasionally providing some balance.
Some of the discussions with more energy in them were around:
- The role young people already play as protagonists.
- Youth are already involved in ecumenism and inter-religious dialogue by the way they live, study, play, pray and work with and beside others. Sometimes this is intentional. The document often misses the opportunity to recognize the role that young people already and currently play as active agents, for example in the areas of ecumenism and inter-religious dialogue, especially in Asia (discussed in nos. 10, 24, and 25). We likewise propose that the indispensable role of young people as active agents in the life of the Church and society be acknowledged and underlined.
The many ways in which family acts and is formed
In many cases and places, the family is still very much the domestic Church as well as a sociological or biological reality. It is the font and primary nurturer of the spiritual life. The effects of brokenness of families and diminishment of the passing on of relationship with Jesus is captured very well but this positive aspect is not sufficiently well recognized.
Also, there are many other forms of family other than the nuclear family or the extended family. We had a debate in our small group about non-ideal groupings from the Christian perspective. Does leadership in the Church require bishops and priests to proclaim the Gospel truth by denying that these are families? Or does our leadership require us to accompany the young people in the reality in which they find themselves? Perhaps these are not contradictory realities: Saint John recounts that Jesus both accepted the woman caught in adultery and proposed something else. Is it possible for us to both accept and even honour the family unit that a young person finds herself in and to share the Gospel ideal with her?
In addition, families of origin are not the only family context for people in this age group. There are young adults who are preparing for or entering into marriage at this period of their life. As well, many families are headed by people in the age group considered here.
The faith and thirst for deeper faith that many young people do have
The Instrumentum Laboris captures well the reality that there are many young people who are distanced from the Church and also from relationship with God. There was energy in our group around a need also to be attentive to and to appreciate the openness of young people to faith. The document is weak in this area. We are not accompanying an empty glass. There are already gifts in this area present in young people that we want to recognize, accompany, strengthen and send into the Church and the world. The dynamic when we accompany is to lead a person to the more.
Many of our young people are thirsty for the more. Some of these are thirsty and know what they thirst for. There are others who thirst and do not know what they thirst for. These young people are in a much more difficult place.
Friendship
There is a paragraph on peer relationships in a section under the heading of Inter-generational relationships but there is nothing on friendship per se. The feeling was very strong in our group that the reality of friendship and its importance for young people needs to be recognized in the document that this synod produces. Friendship is yearned for by our young people. They find community through this and they find family in this way.
Report from English sharing group C
Moderator
His Eminence, Cardinal Joseph Coutts
Relator
His Excellency, Thomas Dowd
Chapter 1 – Being Young Today
Fears
Chapter 1 discusses a lot of fears: corruption, drugs, employment. This is a whole area to address.
11-13: Families
The kind of families they have been brought up in is very important. The families in the Western world are shrinking in terms of natality. Need to focus on motherhood, fatherhood, spending time generously with their kids.
One important challenge we face: the number of young people who come from single-parent families. In some societies it is quite high. Lack of knowledge of motherhood or fatherhood (what it means). This makes many challenges for young people as they grow older. Is this in the document?
Family ministry is a challenging area for us to engage in. Parents want to make money to support their kids. If we tell them to stay at home more, our words will not be well received.
Young person agrees in centrality of family, but we need a village to raise a child. If we can create communities that support families, then families can do better job of providing good lives for their children.
The Church has to be a family. We have a tendency in developed countries to make church just mass for 1 hour on the weekend.
◦ Ukraine is experiencing an emancipation. A few years ago, they noticed a big crisis in families. Half of all families failed. Many fathers left for Western Europe for jobs, sending money back: young people have money but no education (so-called social orphans). What does Church means for youth today? For many, it means a holy building, not a community. They have churches & parish priests, but not parishes. The UCC survived the Soviet era because it was a community, a people, even without a building. Now the Catholics are attractive because there is a community. The war is creating PTSD among youth. We need church to be a place of family, of human relationships.
Our communities must be sharing communities. Even material sharing, like in the Acts of the Apostles. Small basic communities are an opportunity for this mutual sharing of material and spiritual concerns. There are a number of initiatives that create small groups, such as the Neo-catechumenal Way.
We have a lot to learn from immigrant communities (speaking a bishop from USA). The families felt the need to come together and support each other, but sometimes they are rejected for that!
One of the fastest-growing groups of ecclesial groups are new movements. Those growing most are those where families and groups of families are coming together as units.
In Namibia, problem of children becoming parents (14 or 15 years old).
Siblings are often the most significant adult in the life of a young person.
In Myanmar, young people go away – villages only have children and older people.
#11: what do you mean by a traditional family? This term should be explained.
◦ Does it mean nuclear family? A wider family? A family with man at the head?
◦ Did this come from African setting, where it means extended family?
◦ Is it being used to oppose non-traditional families?
◦ Single parent? Grannies?
The Church can supply for what is missing in the family – need a modus, perhaps added to #12
mixed marriage families and the transmission of the family – not mentioned at all
14 & 15: Intergenerational relationships
Pope Francis sees youth and elderly as both being thrown away. We need to find ways to bring them together. It does good things for both sides.
Often youth do have a good relationship with older people, it is the 40-60 group they have trouble with. The older generation seems to be better listeners. In religious life one particular community always includes older sisters because they are the ones that sit and listen.
Experience of young people: relationship with elders is good when they recognize the need and have the ability to listen to younger people. No matter the age, the ability to have dialogue and conversation is key for a good intergenerational relationship.
In Asian context, one bishop said he has never seen old age homes. Older people are adopted into families.
In Europe there is no one to build a bridge between elder and youth. Each seems isolated to each other.
In South Africa, there is often a grandmother taking the place of a parent (perhaps parents have died). The grandmother’s often say they are not appreciated despite their sacrifices.
In Kerala, the old age home is often imposed by work-related needs (e.g. migrant workers who can’t be close to the parents).
16-18: Life Choices
This sounds more like language from an educational book, without much mention of God.
Nothing mentioned of divine intervention in the life of youth.
No listening to God in making life choices.
19-21: Education
In Myanmar, children often have to work to feed their family, so they cannot study.
Zimbabwe: Other religions are maximizing on education. Those who are unable to pay school fees are lured in to schools via paying of school fees. Our Catholic schools have become more academic and a place of formation into a Catholic ethos.
Nigeria: While growing up, parents studied free of charge, but many cannot go to school as it is too expensive. Can Church make Catholic schools affordable? Or raise funds for those who cannot go? For those who don’t have a mind for academics but have skills. Pentecostal churches pay for services that require skills – they promise jobs, accommodation, food, a place to develop and sell skills (so even if volunteer work they go there for other benefits). Catholic schools built with contributions from faithful, but only children of elites can do to those schools.
His Beatitude: education can be used to promote a form of manipulation, and globally we are seeing this – education is instrumentalized to manipulate human beings today – so we see a tendency to eliminate the church presence.
No mention of pastoral care and spiritual guidance as part of the formation context; can chaplaincies be mentioned, e.g. Newman centres (see 147-148).
Home based schools – a model coming from America.
◦ USA has many home schoolers – bishops in USA are not united, as homeschooling can have an ideological basis – kids may have special needs.
◦ are parents qualified to homeschool them?
23: Jobs and professions
can also involve lots of internal migration
volunteerism needs to be included as a theme, as some people depend on what they get in volunteerism – volunteering in the church should be fruitful in the church
26: Experience and types of languages
Language is not really mentioned here! We'll call it experience and forms of expression
28: Social engagement and participation
While young people may see failures in the prophetic side of the Church, in a more positive way they want to see the church as a place of honesty, safety and impartiality
29-30: Spirituality and religiosity
Holy Spirit is not mentioned at all -- does that reflect reality? should a modus be placed elsewhere in the document? -- in Indonesia the Holy Spirit should be mentioned -- the new movements include a strong mention HS -- need a modus for this part
no mention of religious or para-religious sects
the psychological way of finding your self-actualization should also be included
Jesus as a magician? superstitious relationship with him?
where is the place of liturgy in the spirituality and religion section?
31-33: Young people in the life of the church
difficulty of finding space because others don't make room for them
church as a school of discipleship (need a prescriptive modus later)
34-35: the digital continent
remember that lots of youth don't have access to the internet!
how is the digital environment allowing for new forms of expression eg chat, online groups, sexting
are these media allowing to meet new people and make new connections, i.e. diversity? or are they being used to empower friendships already present, i.e. sameness? sameness can allow for a contact of diversity when a common interest is present
63: Beyond secularization
Hearing that young people are spiritual but not religious – the spirit is not only in the Church but in society. Secularization is not something we should be opposed to.
36-38: Music and other forms of artistic expression
Need to mention TV, video and video games
Need to distinguish producers and consumers
39-40: The world of sports
Vincent: people with an interest in sports ppl are seen as those who are wasting their time; but now protestant churches set up sports clubs for their members, used as a form of proselytism
Betting: gambling on sports
Video poker, other video games betting
Use of sports to build character and build teamwork -- A MODUS WILL COME
Professional sports as the new gladiators -- exploiting talented people from poorer countries
People like to combine physical and spiritual activities e.g. yoga -- no place in church for that
Card. Coutts would like to see a paragraph on sport as something that is fun
Chapter 3 – In the throwaway culture
45-47: Young migrants
special attention should be paid to those in refugee camps
Myanmar bishop: internally displaced persons should also be included; it is not quite the same thing
48: The various sources of discrimination
we should add legal & citizenship status as a source of discrimination
we should add youth with disabilities as a source of discrimination
Chapter IV -- Anthropological and cultural challenges
52-53: Body, affectivity and sexuality
We should mention trans-humanism
need to add plastic surgery to the concept (modus sent)
we need to make sure we are clear that young people who don't agree with the church on sex are still members of the churches
what does "extreme experiences" mean? extreme sports? extreme sexual activity? extreme drugs? also need to mention social pressure
58-60: Disaffection with institutions
why is so little mentioned as forms of new forms of participation? such as networks for social support?
61: A decision making paralysis etc.
The title should be made more clear to show it reflects the long-term decisions. There is no paralysis for short term decisions.
Chapter V title
This chapter is not just about listening, so the title should be amended
65: The Hard work of listening
The issue is not just listening to young people; lots of people want the Church to listen!
How can we create a listening culture in the church?
We need to listen to engage - park the how to listen for a future section e.g. empathetic listening, which we already do but could do more
Brother Alois: listening with humanity is something they see a lot of at Taizé -- could we have a ministry of listening
Report from English sharing group D
Moderator
His Eminence, Cardinal Daniel DiNardo
Relator
His Excellency, Robert Emmet Barron
It is my privilege to report on behalf of English-language small group D, an extraordinarily diverse and lively community of English speakers from all over the world. For the sake of brevity, I will highlight seven themes from an extremely wide-ranging conversation.
First, there was a strong consensus in our group that the document should commence, not with sociological analysis, but rather with a Biblical icon that would serve as a leitmotif for the entire statement. We felt that the story of Jesus’ encounter with the two disciples on the road to Emmaus—already referenced in the Instrumentum Laboris would be the ideal choice, for it beautifully demonstrates Jesus in both his listening and teaching manner. Further, the image of the disciples—still fascinated by the Lord and yet wandering in the wrong direction—aptly describes the condition of many of the young today. Once that elaborated icon is in place, we feel that the overall see, judge, and act interpretive framework of the Instrumentum Laboris should be retained.
Secondly, there was a strong sense in the group that the opening section of the Instrumentum Laboris was too negative in tone, focusing excessively on the dangers and challenges that young people face, especially in regard to the faith. We wondered whether a greater stress might be placed on the many examples of young people who are joyfully living out their Catholicism, despite the difficulties of this cultural moment. The suggestion was made that the still massively successful World Youth Days, inaugurated by Saint Pope John Paul II, are one of the principal signs of this positive engagement of young people.
A third theme, brought up by many in our group, is that the text of the Instrumentum Laboris remains, in many ways, too Western in focus and tone. More specifically, it overlooks the situation of young people in those parts of the world where Christians suffer active persecution and are, quite literally, fighting for their lives. And it fails to take into account the struggles of those in many third world countries where economic and medical assistance from wealthier nations is frequently tied to an acquiescence to Western moral values in regard to sexuality and marriage. This ideological colonization, as Pope Francis has rightly characterized it, especially harms the young. Also, contemporary advertising, which teaches people to be dissatisfied with the goods that they have, contributes mightily to the throwaway culture so decried by Pope Francis. This dynamic is especially destructive in poorer countries.
A fourth motif from the Instrumentum Laboris that found particular resonance with our group was that of spiritual paternity and maternity. Many thought that this image lyrically expresses what young people want and expect from the Church. They desire mentors, guides, spiritual friends willing to walk with them. Especially at a time, at least in the West, when the family is in crisis, this trusting relationship between young people and mothers and fathers in the spiritual order is of crucial importance. One of the African members of our community reminded us that in many African languages, there are no words for cousin or uncle or aunt, since everyone in the family is considered brother and sister. This same sort of unity and connectedness ought to mark the life of the Church.
Fifthly, we focused on the prevalence and influence of the digital culture. We would like first to make the stylistic observation that the digital reality is discussed, here and there, in many sections of the first part. It might be wise to bring all of it under one heading. In terms of content, there was a universal consensus that the social media produces both light and shadow in the lives of young people and that the Instrumentum Laboris was correct to point this out. Two particular observations of our group are especially useful here. On the one hand, the immersion in the virtual world has produced a kind of digital migration, which is to say, a wandering away from family, cultural, and religious values into a world of privacy and self-invention. Just as many immigrants feel uprooted from their spiritual homes, so many young people in the West can experience the same kind of rootlessness, even while remaining physically in place.
Sixthly, we spent a good deal of time discussing the sex abuse crisis in the Church, especially regarding its effect on the evangelization of the young. As is obvious to everyone, this scandal has undermined the work of the Church in practically every way, precisely because it has compromised our credibility. A Church that cannot be trusted is simply incapable of reaching out to young people in an effective way. Though some members of our discussion group felt that this matter should be addressed at the very beginning of the document, the consensus was that it ought to remain in paragraph sixty-six, but also be considerably expanded. For instance, even as we acknowledge our sorrow and guilt in this regard, mention should be made of the very positive and effective steps the Church has taken since 2002 to address this matter concretely. And we should make it clear that the commitment to reform, in both matters sexual and financial, is operative at all levels of the Church’s life. Relatedly, we ought to articulate the Church’s understanding of body lines and sexuality, but we should not hesitate to utilize the language of our theological tradition, including body and soul, the call to virtue, and the ideal of chastity. Many expressed the concern that the terminology of the Instrumentum Laboris in this area was too marked by contemporary psychological categories.
Seventhly and finally, we had a particularly energetic discussion around the complex issue of the play between listening and teaching in the life of the Church. Some members of our group wondered whether the IL’s strong emphasis on listening didn’t compromise or underplay the Church’s authentic teaching mission. It was observed that many young people today, in the midst of a postmodern culture so marked by relativism and indifferentism, long for the clarity and confidence of the Church’s doctrine. Others insisted that the stress on listening and relationality is indispensable in the measure that no doctrine, however beautiful and true, will be accepted unless it comes from a trustworthy source. One member observed that the maternity of the Church is a helpful image in this regard, provided that we remember that the manner in which a mother teaches her infant child is radically different from the manner in which she teaches her adult child. One of our elders in the group insisted that we move away from any antagonistic construal of the relationship between listening and teaching, as if the two are in tension or competition. Rather, he insisted, they are mutually implicative moments in any constructive conversation. An observation that especially caught the attention of our group was that, in speaking of a Church that listens to young people, the Instrumentum Laboris inadvertently positions the young as somehow outside the Church. We must always remember that they are listened to, precisely as members of the Mystical Body.
By way of conclusion, I might mention that, alongside of the Biblical narrative of the disciples on the road to Emmaus, the image of the restless heart proposed long ago by Saint Augustine still sings to young people today. We could use this as another leitmotif throughout the document.
Report from French sharing group A
Moderator
His Excellency, David Macaire, OP
Relator
His Excellency, Laurent Percerou
(translation in progress)
Report from French sharing group B
Moderator
His Excellency, Bertrand Lacombe
Relator
His Excellency, Gaspard Béby Gnéba
(translation in progress)
Report from French sharing group C
Moderator
His Eminence, Cardinal Dieudonné Nzapalainga, C.S.Sp.
Relator
Reverend Father Bruno Cadoré, OP
(translation in progress)
Report from Italian sharing group A
Moderator
His Eminence, Angelo De Donatis
Relator
His Excellency, Vincenzo Paglia
(translation in progress)
Report from Italian sharing group B
Moderator
His Eminence, Cardinal Fernando Filoni
Relator
His Excellency, Bruno Forte
(translation in progress)
Report from Italian sharing group C
Moderator
His Eminence, Cardinal Gianfranco Ravasi
Relator
His Eminence, Pietro Maria Fragnelli
(translation in progress)
Report from Spanish sharing group A
Moderator
His Eminence, Cardinal Óscar Andrés Rodríguez Maradiaga, SDB
Relator
His Eminence, Cardinal José Luis Lacunza Maestrojuán
(translation in progress)
Report from Spanish sharing group B
Moderator
His Eminence, Cardinal Juis Francisco Ladaria Ferrer, SJ
Relator
His Excellency, Mariano José Parra Sandoval
After the Moderator explained the work and the dynamics that will be used in the study of the Istrumentum Laboris, the work began by reading # 3 of the Instrumentum in what refers to the point of Recognizing, because this is what we should study and reflect on this work.
From the beginning of the study of the first paragraphs, the following contributions were presented:
In the Instrumentum Laboris it would seem that the Church of the young people were different. As if the young people were not Church. The young are Church. They are part of it; they constitute the Church. You have to be clear about this and avoid that dichotomy.
Faced with this idea, other Synodal Fathers expressed that we need to remember that this document is addressed not only to young Catholics but also to young people in general for the Church must approach all people with humility in order to help them discover meaning in their lives and the joy of love. This Synod must be in continuity with the previous Synod on the Family.
We must have clarity regarding who we are addressing. Young people are people before they are Christians, before they are baptized; for this reason, the document must be inclusive in its entirety. It must speak to the young people of the world, in general.
This can be illuminated by Evangelii gaudium, number 14, when Pope Francis reminds us that evangelization takes place fundamentally in three areas: ordinary pastoral ministry, baptized persons who do not live the requirements of baptism and those who do not know Jesus Christ or have always rejected him. This requires great creativity.
Here, one of the Synodal Father proposed that this be transformed into a mode.
In # 6 and 7 of the Instrumentum, it is requested that the citations of the sources from where the statistical data have been taken be listed.
In # 7 it is proposed to expose the reality of the totalitarian regimes that are experienced in many of our countries, as well as to talk about the originality of the native peoples and the migrations that lead to changes in one's own culture. Before this reflection it is proposed to illuminate it with the text of the meeting of the rich young man with Jesus (Lk 18, 18 and following)
When we talk about globalization in # 8 to 10, we propose to expand the elements of globalization, such as the prioritization of the immediate, internationalist vocation, etc. It is important to note that globalization has both positive and negative consequences. Globalization is more an opportunity than anything else. We must reconcile the modern with the traditional, present a harmony in the times; that is, not everything that is past is bad, nor is everything present good. Both in the past and in the present times we find values and negative influences.
In this globalized world we must be humble and know how to reach young people from our reality, while remaining coherent in our lives. It is necessary, in imitation of Jesus, to empower the other, the young person (cf Lk 24:13 and following; Jn 4:1 and following).
In addition to these reflections, the following contributions were proposed in the following way:
- Have more agile wording where only the necessary appointments are made and this wording is attractive to young people and adolescents, with more dynamic and interactive language;
- It was also proposed that other appropriate subsidies be developed for young people and adolescents.
Second Session of the study group in Spanish
In this second session, after reading the previous report, it was proposed that the Rapporteur turn into Mode the clarification about who the document is aimed at.
Immediately afterwards, we proceeded to study paragraphs 11, 12 and 13 of the Instrumentum Laboris.
It was considered that in # 11 we should not only speak about the family but about the universe of relationships. However, it was noted that this is already in some later issues. In response to this observation, a mode was introduced that incorporates a new numeral and highlights the link between the school and the family.
In # 12 we propose a way to improve the wording regarding what is aimed at the father figure.
With regard to # 13, a Mode is requested in order to present the same thing, but in a positive tone and to explain the fact that reference points are needed in order to experience these relationships. That mode was presented. In this same number it should be noted that the theme of grandparents who transmit the faith to their grandchildren is being lost due to secularization in the Western world, especially in Europe and North America.
In # 14 the following observations were made: adults only transmit the emotional context and this is a handicap for evangelization and a challenge for our pastoral work. It is important to underline the educational relationship that many young people have over subsequent generations. This idea is re-emphasized when commenting on # 15. Finally, it is requested that we improve or remove the quotations that are presented at the end of the paragraph and write it in a positive tone. In this numeral a mode was presented.
We then went on to study numerals 16, 17 and 18 corresponding to the title of Life choices.
Regarding # 16, we did not agree with the expression discover our sexuality, which is found in the quote that is made from the Instrumentum; but, since the appointment can not be changed, a new way of writing is proposed. In the same way it is considered that the adverb moderately is better to eliminate it or to change it by the expression in general.
# 17 was considered by a member of this group as a badly written number and does not agree with what he says. We must remember that because this is a document addressed to all young people, not everything applies to everyone. We speak in general and not of particular cases. For this reason two proposals are made: new wording or eliminate that numeral, because in the next number (18) the same matter is discussed. It was decided that two modes will be presented: a new wording of # 17 and a new wording joining the two numerals (17 and 18). And at the next meeting it will be decided which one.
We immediately went on to study the section entitled: Education, school and university. (# 19, 20 and 21)
There is a lack of positive writing from the Catholic school and its help and contribution to the youth. The Church supplies at all levels what the State does not do, despite being its responsibility. The influence of Catholic education on society, both politically and vocationally, is not reflected in these numbers. The importance of the Catholic educator in public schools is also important.
The influence of MCS on the education of young people is generally stronger than that of schools and universities.
Non-formal education, like the parishes themselves, influences the education of young people. There is a lack of education for spirituality. It is also important to emphasize that not necessarily because there are no Catholic schools, the Church can not influence education.
For these three numbers several modes were presented.
Then we went on to talk about the section entitled Work and Profession.
The difference between work and employment and between vocation and profession must be well expressed. Work dignifies but, sometimes, it is simply a means to survival. Work is an effort to respond to a vocation and employment is a socio-economic relationship in society. The transition to the world of work begins at home, at home and not just at school. I have to rescue him. It is, in many opportunities, difficult to combine spiritual matters, our faith and their experience in the exercise of a profession. Work dignifies us, but often it is simply a means to survival. It is not enough to be a good professional; we must live the diaconia of the profession.
The following propositions are made:
- Clarify the expression vocational intensity or eliminate it; a word that does not explain itself does not exist.
- Improve the wording of # 22 and 23.
- # 22 is reductionist. We must highlight the transcendent and expand this point.
- Add some quotes from Pope Francis regarding the subject.
- There are experiences of training for work in schools and universities that should be expressed in these numerals.
Immediately, we then went on to talk about the section entitled Youth, beliefs and religions.
In this section the following proposals were made:
- In the last line of # 24 change the expression give rise to welcome
- It is considered that this # 24 is like an introduction to the next part
- On line 8 of # 25, change put to present.
- In # 25 we must highlight the relationship with ideologies and the sciences.
- Another member of the group proposes to eliminate the appointment at the end of # 25, since it does a poor service to the document.
- # 25 should be written better.
Then, we went on to talk about chapter II Experiences and languages.
It was considered that # 26 has too many adjectives; however, an auditor thinks otherwise. Everything is explained later. The important thing is to reunite the theoretical with the experience. # 26 should be improved with new wording.
It is proposed in # 27 that other categories should be added besides volunteering. And in # 28, two observations of a redactional nature should be made: change the expression wants to be to is and in line 5, change the expression even serious and generalized to generalized exclusively.
A member of the discussion group expressed that he sees a very negative vision and does not feel reflected. One thing is the perception of things and the same reality. We must qualify some affirmations.
Many times it is the MCS that want things to be perceived according to their own interests and a critical look at the world and society from Europe and the Western world. We do not punish ourselves.
A general mode is proposed where the face of the Church and its presence in the peripheries are also present.
In # 29 we asked that other activities be added such as sports that replace religion.
It is requested in # 30 that we change the expression false images to distorted images and also add the fact of the little knowledge of the person of the Lord. For this, a mode will be presented. Delete the parenthesis on line 8 of this #.
For # 31 a new wording was proposed that will be presented as a mode.
Likewise, proceeded in # 3.2 where it was proposed to add national and diocesan experiences in addition to WYD. In the same way it is proposed to use a synonym for the word oratory. There are some Synodal Fathers who do not agree with this suggestion because it is a very well known word in ecclesial circles.
In # 32, only ecclesial activities are listed and there is no mention of an education in the faith.
In # 33, we should add that some adults and ministers exercise excessive authoritarianism but, while recognizing that even the clericalism of some lay people blocks participation in the Church of young people.
At this moment we reminded ourselves that we are considering how young people see reality. And this must not be forgotten, but it is also important to bear in mind that we as synods must complete this vision that will never be complete and full.
In issues # 31 and 33 it is important to talk about young people's leadership. A synodal father proposed that it would be better to use the word protagonism so as not to confuse this expression with the business at hand. However, other synod fathers felt that the appropriate word is leadership.
In numbers # 34 to 35 it was proposed to underline the influence of the MCS because, not all of our young people have the possibility of using new technologies. However, another synod father did not agree, because in his experience, even in the most remote and poor towns, the vast majority has one of these technological devices.
# 35 is perceived as very Eurocentric or Euro-Western. Not all young people in the world today live that same experience.
In # 36 the expression the Church seldom deepens in the experience of young people is perceived as very strong and exaggerated. Furthermore, this does not describe all reality. We propose writing sometimes it does not deepen.
In # 39 the word investing must be changed to another synonym, because it has a mercantilist connotation.
These numbers need to express the positive that is experienced in non-professional sports clubs of young people.
We then went on to talk about Chapter III.
In # 41 at the end we find a very harsh phrase: even some church leaders are accomplices ... It is suggested that new wording should be used.
In # 44 when talking about black and informal work we suggest changing that expression to illegal and informal work.
A synodal father asked to eliminate the last part of # 43 but most expressed that this is a quote of the feelings of young people.
Then an aspect about young migrants was discussed and it was suggested that it was good to talk about forced migration due to political causes. The content is insufficient because we have to talk about the causes not only of reality. There is the exploitation of migrants and also xenophobia.
In the next section on the different forms of discrimination we suggest that in the number 48 is added at the end where it occurs in a more subtle way. We must point out the difference between racism and discrimination. The appointment in the sixth line is over. Another change that was suggested was to substitute the word gender for sex. However, other synod fathers did not agree because the expression gender in this context refers to women and not to sexual orientation. Therefore, it is proposed to use the following expression: sex and sexual orientation.
In the section diseases, suffering and exclusion the following proposals were made:
A synodal father asked to add in # 50 eating disorder, but it was seen that this is already included in number 49. In that same # 49 we ask that a word be added at the end recognizing that suicide is due to lack of mental health or emotional health.
Then we went to talk about chapter IV.
In # 52, when speaking of exquisitely ethical evaluations, it is proposed to eliminate the word exquisitely.
In # 51, it is requested that we change the expression the young sentinels and seismographs to the expression sensitive young people.
In # 52 in the last lines, eliminate the expressions run the risk and disfigure the beauty.
It is proposed that in both # 51 and # 52 where some analysts and sociological studies are mentioned, we should cite the sources.
Afterwards, there was some dialogue about new cognitive paradigms and search for truth. One of the points raised was that in # 54 and 55 they must be formulated in another way because they are confusing.
In # 62, we proposed changing the expression perform a marital project; it should be expressed as follows: family and matrimonial project.
Then we went on to talk about the section Beyond secularization.
It is considered that in # 63 the wording is very poor. We must eliminate the terms in English because the document is aimed at the world in general.
A synodal father proposes that # 52 and 53 be placed after the numbers referring to The anthropological effects of the digital world.
# 64 needs a new wording and one synodal father is asked to present a mode.
In # 65 it is requested that it be added that young people should also listen to their parents.
In # 66 it became clear that not all of us are involved in sexual and economic scandals; therefore in the wording of adding some.
It is important that in the whole document when we speak of Church we can see what it refers to: the hierarchy, all consecrated persons or all the people of God. Many times when we talk about the Church it seems that young people are not included in it. This is a complex issue that needs to be clarified.
(Original text in Spanish)
Report from German sharing group
Moderator
His Excellency, Felix Genn
Relator
His Excellency, Stefan Oster, SDB
We all were astonished in our group about the great differences between the concrete situations of young people in the many countries that bishops and young people reported about in the Synod. Above all, we sense that the European context is taking a back seat in favour of a global, pluralistic perspective. However, at the same time, we have noticed that some issues and problems in the different places still recur very frequently: the challenges of sexuality, the issue of abuse, the difficulty of conveying faith, digitization, the question of attractive liturgy and preaching, the phenomena of escape and migration, the desire of young people to be accompanied in freedom and at the same time authentically, the question of the active participation of young people, the question of justice for women in the church and more.
We are moved by the fact that listening is a theological and not just a pedagogical concept - and we wanted to better practice listening. That's why in our group we shared each other's experiences with young people, including our failure to deal with them. We feel that it is important to judge from concrete experience rather than just theoretical or abstract language. For this reason, we also plead for putting Chapter 5 of the first part of the Instrumentum right at the beginning: We need to listen to the young people and look to them with the ears and eyes of a disciple of Jesus.
We argue that in the German translation of the Instrumentum the term to recognize (erkennen) is better replaced by the term to perceive (wahrnehmen). It corresponds better to the Italian riconoscere.
In the perception of the situation in the first part of the Instrumentum, we have repeatedly felt that a separate section should be included, addressing the pressure to which young people are exposed in many ways: ie the pressure from school and education, the church, the expectations of parents, families, society, the pressures for self-promotion in social media, the pressures of the fashions of society, the fashions and opinions of peer groups or even the pressure that arises when a teenager professes to be a Catholic. It seems to us that today it is harder for young people to become themselves - and not to become as they think they should because they are under pressure from others.
We see and we emphasize that in Pope Francis' pontificate, two concepts are recurring: joy and distinction - and we also feel how precious and at the same time challenging both are for our own dealings with young people.
We also want to understand what is meant by the phrase: reality is more important than the idea": With the loving 'eyes of the disciple' (Instrumentum, 2). We want to look at people and their situations concretely and understand how God's presence shines forth - ie even if this concrete reality does not correspond or does not yet correspond to an ideal of Christian life.
We believe that the digital reality should be described in more concrete terms: in terms of its positive potential but also in terms of its destructive dangers (for example, the age of entry into viewing hard pornography and violence in boys is on average 11 years). We are grateful that many young people have a positive understanding of pluralism and multiculturalism, but we believe that there are many young people who are locked up for fear of losing their identity.
We would like to point out that apart from the general mistrust of institutions mentioned above, the distancing of young people from faith and church has three other main causes: first, the apparent incompatibility between a modern, scientific view of the world and faith, and secondly, the issues that arise directly or indirectly related to sexuality and gender relations (such as sexual morality in general, the evaluation of divorce and remarriage, celibacy, women and ordained ministry and the abuse scandals), third, the apparent or often confirmed relationship between religion on the one hand and violence or war on the other hand.
We see that the parish is often no longer a place for the faith life of young people and we see this as a challenge to find other new places and community forms within and outside parishes.
In Chapter IV of the Instrumentum, we identified several major challenges for the Church. We ask ourselves exactly what is meant by the metamorphosis of the human condition (Instrumentum, 51). Is it not necessary to clarify more deeply what we mean today as Christians when we speak of being human? What do we mean when we speak of man as a person or of successful humanity? What is the path of a believer today, what is his goal? What is freedom? How do you find identity? What are our biggest anthropological challenges today? And how do we behave?
The question of physicality and sexuality, the digital world, the inability to decide and yearning for spirituality are phenomena that need an anthropological deepening, if we want to propose a path to human life for adolescents. One of our synod fathers said: If we do not have a clear diagnosis of the human condition, we can have no therapy for it. In any case, we believe that given the importance of sexuality for young people, the mere description of the phenomenon and some of the problems in Sections 52 and 53 of the text is not enough. We advocate for an anthropological deepening and orientation for this dimension - with an emphasis on the quality of human relationships.
We also believe that in a later chapter, positive things should be said about the Church as an institution, although young people have the right to see the institution critically and not infrequently they are right about this criticism. For example, reliability in a changing world, its objectivity in - for example - sacramental or judgmental beliefs, and charismatic phenomena, or the possibility of objectively judging injustice within an objective jurisdiction, and others, are more positive.
The section on digitization does not seem to suit the complexity of the phenomenon. Of course, we acknowledge the unimagined positive possibilities of this media world for all of us - and also the ability of young people to take it for granted. We also do not want to take that away from them. But on the other hand - for example - we do not know the long-term implications for young people of continuing to stay in digital worlds (cf the medical talk of digital dementia or new addictions or lack of concentration, of dwindling ability to read more complex texts, lack of relationship skills or the like); We do not yet know if and how the digital world really makes societies better or whether it does not decompose and radicalize them. We do not yet know - for example - how we can counter the totalitarian features of powerful internet giants. We do not yet know what will happen to humans in the long run due to the ever more possible merging of the digital and the real worlds. Here, we feel an excessive demand, which may not only exist for the church, but for the whole of humanity. This excessive demand would have to be more clearly named.
(Original text in German)
Report from Portuguese sharing group
Moderator
His Eminence, Cardinal Joāo Braz De Aviz
Relator
His Excellency, Joaquim Augusto Da Silva Mendes, SDB
The circle identified the theme of life choices as a guiding thread that must be present across the document.
We also recognized the need to be very aware of the wide variety of contexts in which young people find themselves (youth and not just one type of youth). There was also a strong need to meet the young people they meet, that is, in the different environments they attend.
In particular, we commented on the university context as a space for the evangelization of young people by young people themselves and by Christian teachers.
In this sense, a process of Christian initiation is necessary, leading to a personal encounter with Jesus Christ, consolidating Christian identity, a sense of belonging to the Church and a missionary commitment.
Another key area to consider is the digital environment, an intrinsic part of youth culture, in which the digital and face-to-face worlds coexist simultaneously. The Church needs to be present in this environment through the young people themselves. Finally, we also point out aspects of the positive dimension of this digital environment, which seems to us to be less accentuated in the Instrumentum Laboris.
We emphasized the fundamental role of the family in the life of the young and the crisis of identity regarding the functions of the father and the mother. We recognized that the Church often offers young people experiences of family, parenthood and motherhood.
We also noted the predominance of the presence of women in ecclesial environments and the great growth of sects in our countries.
We believe that chapter IV on anthropological and cultural challenges needs to be clearer and more concise.
It seems to us important to reinforce the concern of the Church with indigenous, Afro-descendant or other local minorities.
Regarding chapter V, there was a certain negative accentuation of the Episcopal Conferences in relation to young people. In view of this, the great commitment of many of them in this respect was underlined.
For example, we commented on the value of the world, national and diocesan youth journeys, which put young people at the centre of the Church's action.
It was noted that not all national and diocesan proposals for working with youth resonate in parish communities.
The importance of physical spaces in the parishes for young people for meetings, coexistence and the practice of cultural, recreational and sports activities was also mentioned.
We find that in some contexts the Church has difficulty transmitting correctly the Christian anthropological view of the body and sexuality to young people. There are good practices of dialogue with young people and training in this field that can be better shared.
We also discussed the relationship of young people to the liturgy. In some places there is a desire for greater participation and involvement, while in others it is seen that this already happens.
Concerning young people in consecrated life, the commitment to renewal was mentioned, especially in four aspects: formation, the relationship between authority and obedience, the relationship of complementarity between men and women, and the administration and use of goods.
We commented that it would be helpful to know that Episcopal Conferences see the observations mentioned in the Instrumentum Laboris.
At times, comments were made on certain terms and some translations used in the document.
The circle approved 20 collective modules which were delivered to the Secretariat of the Synod.
We are grateful that, for the first time, Portuguese - a language spoken by some 350 million people - has been included as one of the official languages of the Synod. And we ask that from now on this good custom will remain.
(Original text in Portuguese)
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