TLDR: Read Chapters 1, 3, 4, 6, 9.
Prologue - Paragraph 1-4
4 paragraphs of preamble, and paragraphs 1-2 set the tone for the exhortation. I am reproducing them here.
Christ is alive! He is our hope, and in a wonderful way he brings youth to our world, and everything he touches becomes young, new, full of life. The very first words, then, that I would like to say to every young Christian are these: Christ is alive and he wants you to be alive! He is in you, he is with you and he never abandons you. However far you may wander, he is always there, the Risen One. He calls you and he waits for you to return to him and start over again. When you feel you are growing old out of sorrow, resentment or fear, doubt or failure, he will always be there to restore your strength and your hope.
Chapter One - What does the word of God have to say about young people?
(6-11) A short section recounting the various people in the Old Testament who were younger when they did something significant.
(12-21) A short section recounting Our Lord's attitude, in the New Testament, towards and encouragement of young people.
Chapter Two - Jesus, ever young.
(22-33) Makes the point that, not only did Jesus experience youth just as we do/did, that he died well within the age group we often classify as 'young adult'. (It is worth noting that Jesus would have been eligible to attend iWitness, Hearts Aflame or any of the Catholic events for "young adults", being in the 18-35 age range.
(34-38) This is where it gets interesting. I think this section is the heart of the document. Leaving aside truisms such as "Youth is more than simply a period of time; it is a state of mind", the document walks a very sensible middle line between the false glorification of either the past or the future. That is, the false teaching that everything good is in the past, or the equally false teaching that everything good is in the present or future.
Let us ask the Lord to free the Church from those who would make her grow old, encase her in the past, hold her back or keep her at a standstill. But let us also ask him to free her from another temptation: that of thinking she is young because she accepts everything the world offers her, thinking that she is renewed because she sets her message aside and acts like everybody else. No! The Church is young when she is herself, when she receives ever anew the strength born of God’s word, the Eucharist, and the daily presence of Christ and the power of his Spirit in our lives. The Church is young when she shows herself capable of constantly returning to her source. (35)(39-42) Asks the question, what then doe young people want the Church to be?
Although many young people are happy to see a Church that is humble yet confident in her gifts and capable of offering fair and fraternal criticism, others want a Church that listens more, that does more than simply condemn the world. They do not want to see a Church that is silent and afraid to speak, but neither one that is always battling obsessively over two or three issues. (41)In these few sentences he has wrapped up the problem our Church has in the Western world. Our society has become so politically and socially polarised that we have fallen into the trap of choosing to read, interpret, teach and live Church teaching according to our political tribe, not according to the whole. Either we are afraid to speak against the swell of what we are told is public opinion (but is actually the voice of a few controlling media outlets), or we choose to take notice only of those teachings which seem to match with our political tribe. The example cited is women calling for justice and equality, pointing out that the Church he "can support the call to respect women’s rights, and offer convinced support for greater reciprocity between males and females, while not agreeing with everything some feminist groups propose." (42)
(43-48) A short reflection on Mary as a model for young Christians.
(49-63) A list of young saints who might be held up as examples of Christian youth.
Chapter Three - You are the "now" of God.
(64-71) Mostly a rambling indication that the Pope has heard the young people speak up about the struggles they face. There is a timely reminder that the youth will not be helped by "pre-packaged" programmes but need to be listened to and their contribution to the community valued.
(72-80) This is where things get interesting! Following a short list of the horrid elements that make up the world young people are growing up in, the document makes the point that young people often become "cannon fodder" for people pushing ideologies or power struggles. These groups often cynically exploit the ideological enthusiasm of youth for their own advantage.
They become an easy target for the brutal and destructive strategies of political groups or economic powers (73)
We are reminded that the role of the Church is analogous to motherhood, and that the compassionate empathy of a mother should be a part of the Church's approach to youth.
As a Church, may we never fail to weep before these tragedies of our young. May we never become inured to them, for anyone incapable of tears cannot be a mother. (75)
(81-85) A brief exploration of the volatile combination of young people's desire to explore and discover themselves and medical and electronic technology which assists and encourages them to do so without moral boundaries.
(86-90) A very interesting section reflecting on digital media (especially as social media), recognising the possibilities and dangers of the new world. It dwells especially on the experience of young people in this new 'society', and offers this observation.
For many people, immersion in the virtual world has brought about a kind of “digital migration”, involving withdrawal from their families and their cultural and religious values, and entrance into a world of loneliness and of self-invention, with the result that they feel rootless even while remaining physically in one place. (90)I think this section (86-90) would be a valuable study for a youth or young adults group.
(91-94) A reflection on the vulnerabilities and struggles of young migrants and refugees
(95-102) A fairly good section on various forms of clerical abuse, including financial, administrative and sexual abuses of ecclesial authority, a (fair) shot at clericism and praise for those who speak up against abuse.
(103-110) An encouragement to young people to be creative and energetic in their efforts to listen to people in need and respond with pastoral care of their needs.
Chapter Four - A Great message for all young people.
(111-117) While this section is nothing new theologically, This is an excellent section, well worth reading in full! It is the heart and meat of the exhortation, and a much needed message for young people.
The very first truth I would tell each of you is this: “God loves you”. It makes no difference whether you have already heard it or not. I want to remind you of it. God loves you. Never doubt this, whatever may happen to you in life. At every moment, you are infinitely loved. (112)It addresses people who have not experienced God's love, or have experienced very broken and flawed examples of love through broken and flawed parents and mentors. It describes this love as "steadfast and invincible", "eternal", "beautiful" and "not cheerless, but pure joy..."
(118-123) continues the theme of love, reflecting on the self-sacrificial love of Christ for us, not only as an example of love for us to follow, but an assurance and guarantee of the depths and nature of God's love for us.
Keep your eyes fixed on the outstretched arms of Christ crucified, let yourself be saved over and over again. And when you go to confess your sins, believe firmly in his mercy which frees you of your guilt. Contemplate his blood poured out with such great love, and let yourself be cleansed by it. In this way, you can be reborn ever anew. (123)(124-133) continues the theme of love as life giving. That is, that having faith is to have a living and life changing relationship with Our Lord.
Christ is alive! We need to keep reminding ourselves of this, because we can risk seeing Jesus Christ simply as a fine model from the distant past, as a memory, as someone who saved us two thousand years ago. (124)The fact that Christ is alive means that "he can be present in your life at every moment", that you have a friend who beat death, that there is proof that goodness can win. He tells young people that "Every other solution will prove inadequate and temporary."
Up until this point the document flows well, is reasonably easy to follow and offers some decent insights. It includes several turns of phrase and truisms that betray the era and theological bent of his ghost writer (My guess is that one of his writers composed most of the above). Had the pope stopped here, it would have been a reasonable document. Unfortunately Pope Francis was just warming up to his audience.
Chapter Five - Paths of Youth.
At this point the Pope seems to have thanked whatever harried editor helped with the opening paragraphs and firmly ushered him out the door.
What follows has the feel of a fireside ramble from a dear, well meaning, but slightly tipsy priest.
(132-149) A rambling dialogue about the experience of youth, interspersed with personal observations and banal encouragement and advice.
(150-157) More rambling on the nature of "friendship" with Christ.
(158-162) More rambling commentary on "growing in maturity".
In case my classification of the above as "ramble" seems too irreverent or uncharitable, I hasten to add that I am not saying that anything the Pope says here is untrue or useless. I think there are a number of useful comments hidden in his fireside chat, such as this little gem:
Becoming a saint means becoming more fully yourself, becoming what the Lord wished to dream and create, and not a photocopy. Your life ought to be a prophetic stimulus to others and leave a mark on this world, the unique mark that only you can leave. Whereas if you simply copy someone else, you will deprive this earth, and heaven too, of something that no one else can offer. (162)My point is that, while I find few things more enjoyable than a fireside chat with a wise old friend, this is a magisterial document, not a fireside chat. Most of what he offers here is more on the level of personal reflection, which, if placed beside important teaching in this and similar documents, undermines the gravity and quality of such teaching documents. There is some good stuff in the ramble, but you could skip the whole of Chapter Five without missing much.
(163-167) More rambling about fraternity, remaining connected and community.
(168-174) A rambling section encouraging young people to get involved, maintain enthusiasm and keep contributing in various ways to the Church.
(175-178) Some more about young people being missionaries at home and abroad. Including this gem:
Young friends, don’t wait until tomorrow to contribute your energy, your audacity and your creativity to changing our world. Your youth is not an “in-between time”. You are the now of God, and he wants you to bear fruit.Chapter Six - Young people with roots
OK, now it gets interesting again. While still maintaining the feel of a fireside chat, Pope Francis leans forward, looks the reader straight in the eye and starts laying it down.
(179-186) The Pope revisits his passing comment above (35) about the balance between old and new, and warns about anyone who teaches young people to be distrustful or disparaging of the foundations of the faith, on the grounds that they are "in the past". In fact he does not stop at the warning that without roots the tree falls over, he explicitly warns that some people with evil intent deliberately teach and encourage youth to ignore, reject and even despise their roots in order to more easily manipulate the youth to participate in their evil agenda.
Think about it: if someone tells young people to ignore their history, to reject the experiences of their elders, to look down on the past and to look forward to a future that he holds out, doesn’t it then become easy to draw them along so that they only do what he tells them? He needs the young to be shallow, uprooted and distrustful, so that they can trust only in his promises and act according to his plans. That is how various ideologies operate: they destroy (or deconstruct) all differences so that they can reign unopposed. (181)This is true of course, and seems to be at the heart of the great decline and disinterest of the youth in all things past, but it is rare and refreshing to see it called out so explicitly.
He also calls out the false cult of youth which often replaces deep rooted cultural and religious foundations. Warning young people that, while this cult might be appealing because it seems to place their youth on a pedestal and worship them, it is inherently and dangerously exploitative, most of all to the youth themselves.
These masters of manipulation also use another tactic: the cult of youth, which dismisses all that is not young as contemptible and outmoded. The youthful body becomes the symbol of this new cult; everything associated with that body is idolized and lusted after, while whatever is not young is despised. But this cult of youth is simply an expedient that ultimately proves degrading to the young; it strips them of any real value and uses them for personal, financial or political profit. (182)He also observes that this rejection of roots tends to “homogenize” young people. That is, it robs them of the unique nature of their respective heritage and history, mashing them into a bland and easily manipulable non-entity.
(187-191) At this point the Pope leans back in his armchair and rambles a little about respect for elders and tradition.
(192-197) ...and continues to speak of the value of listening to old peoples' stories. (Which, if you got this far you are already doing.)
(198-201) ... and waxes lyrical about old and young people setting out on adventures and taking risks together. There is a Canoe. Seriously.
Chapter Seven - Youth Ministry
(202-208) The Pope advocates what he calls a "synodal youth ministry", though it is far from clear in this document what that means. He describes it as "a participatory and co-responsible Church" (206) which gratefully accepts the contributions of lay people. I have not known any parish that has not gratefully accepted the contributions of lay-people, so it seems possible that he is using "synodal" in the way aged nuns use the word, to mean "we are in charge, not priests."
(209-215) The Pope identifies outreach and growth and the two aims of youth ministry. By 'outreach' he means a warm-hearted and welcoming example of God's love, projected via personal relationships and modern means of communication, which attracts people to the Christian community. In regards to 'growth' he explicitly says that if this "growth" is limited to "talks about doctrinal and moral issues" this will only bore the young people and put them off the faith. He says "let us first try to awaken and consolidate the great experiences that sustain the Christian life." (212)
(216-220) More rambling about making a suitable 'home' for youth ministry. That places in which youth ministry is based are comfortable, welcoming and that youth experience forgiving and loving community.
(221-223) Seeing schools as "such privileged places of personal development" the Pope urgese the schools to be self critical, specifically in relation to the fruits of their mission.
Yet schools are in urgent need of self-criticism, if we consider the results of their pastoral outreach, which in many cases focuses on a kind of religious instruction that proves often incapable of nurturing lasting experiences of faith. (221)While he may be taking a pot-shot here at schools that are more fundamentalist than Catholic, the same critique could be applied to schools that have all but abandoned the idea of 'outreach'. Indeed, there is a fair amount of data that suggest that our schools provide a formation that is "incapable of nurturing lasting experiences of faith."
(224-229) Some areas the Pope thinks we should develop in youth ministry include contemplative prayer. That's right, at the top of the list is Eucharistic adoration. Also included are works of Christian service, the arts, theater, painting, music, sports, nature and the environment. All centred on God's word, the Eucharist and Reconciliation.
(230-238) Speaking of a "popular" youth ministry, by which he seems to mean "the good things young people get up to outside the organised youth ministry of the Church." He mentions a lot of different activities. It isn't clear what point he is making.
(239-247) In discussing young people as missionaries, the Pope speaks of the need for "accompaniment" of young people, particularly youth leaders. By this he seems to mean a kind of formation by way of adult mentors, but which respects the independence and free will of the young person.
Chapter Eight - Vocation
Here we change gear into full ramble. After defining vocation as "in a broad sense as a calling from God, including the call to life, the call to friendship with him, the call to holiness, and so forth" the Pope proceeds to give general comments and advice regarding various areas of life under these categories.
(248-252) The Call to friendship as being Christian and serving others.
The salvation that God offers us is an invitation to be part of a love story interwoven with our personal stories; it is alive and wants to be born in our midst so that we can bear fruit just as we are, wherever we are and with everyone all around us. (252)(253-258) What the Pope calls "being there for others" seems to be an informal description of love that seeks the good of others before one's own good.
(259-267) Encouraging young people to read chapters four and five of his Apostolic Exhortation Amoris Laetitia, the pope addresses a topic which is well known but seldom spoken about openly in planning and administration of youth ministry. That young people are at the stage of life where finding a suitable spouse is very much on their mind. The Pope ecourages young people to be excited and courageous about marriage. He encourages them to see sex as a wonderful and beautiful thing, not taboo. He says:
Here, we need to remember that God created us as sexual beings. He himself “created sexuality, which is a marvellous gift to his creatures”. Within the vocation to marriage we should acknowledge and appreciate that “sexuality, sex, is a gift from God. It is not taboo. It is a gift from God, a gift the Lord gives us. It has two purposes: to love and to generate life. It is passion, passionate love. True love is passionate. Love between a man and a woman, when it is passionate, always leads to giving life. Always. To give life with body and soul.He encourages young people to seek out parents and grandparents for advice and support in relationships, even if they are flawed. He reminds young people that they, too are flawed and that they need God's grace. In the midst of some very positive teaching on marriage, some young people can expect so much of marriage, and of themselves, that the gritty realty of married life sometimes causes them great distress, because they do not live up to this impossible ideal.
(268-273) On work, he says that work is good. That young people should not expect to be sustained and provided for once they reach adulthood. That unemployment is a struggle and sometimes they are forced into work that is demeaning or unfulfilling. The Pope observes that finding an occupation we find fulfilling allows us to be able "to summon up our best capacities for sacrifice, generosity and dedication." (273)
(274-277) He concludes this section with a challenge to young people to seriously consider religious life. "Why not?"
Chapter Nine - Discernment.
By this stage in our fireside chat, the coffee is long since drunk and even the effects of the caffeine a fading memory. But the Holy Father is on a roll, and when he refers to another thing he has written, Apostolic Exhortation Gaudete et Exsultate, you know this evening is not yet over.
(278-282) Rambling about discernment in general, and that discerning a specific vocation takes place within a general development of habits of goodness (development of virtue) of a holy life.
(283-286) Some practical advice on the spiritual side of discernment. Choices that will commit us to a vocation for life are deeply personal and thus should be made with a certain amount of solitude and silence, particularly the silence of prolonged prayer. This silence is not turned inward, but silence which is attentive to God. He urges young people not to worry about material concerns, such as making money, personal recognition etc, but to ask self searching questions.
We need to ask: Do I know myself, quite apart from my illusions and emotions? Do I know what brings joy or sorrow to my heart? What are my strengths and weaknesses? These questions immediately give rise to others: How can I serve people better and prove most helpful to our world and to the Church? What is my real place in this world? What can I offer to society? Even more realistic questions then follow: Do I have the abilities needed to offer this kind of service? Could I develop those abilities? (285)(287-290) The Pope points out that the "call" to a vocation is not to a job, or to some great and courageous sacrifice (of marriage or other things) but a call from a person, to enter into a life deeply in love with that person. While it involves moving away from worldly things, it is a call TO that friendship, not away from others.
(291-298) The last major section is directed to priests, parents and others who accompany young people in their discernment. It is a shame this is at the end of an exhausting ramble, because it contains some good practical advice. In sum, when accompanying a young person in discernment, be attentive to them as an individual. Everyone is different, and none fit the cookie cutter. Second, be involved in their discernment. Ask questions which help them discover themselves and assist their discernment. Be attentive to what is "driving" the person. What is their motivation? Realise that discernment is spiritual warfare. Know when to fade from the picture. This isn't about those helping, or achieving a particular result, but allowing them to discover how to align their own will to the will of God. But be patient. Accompaniment can be a long term, day by day process.
(299) He concludes with a parting wish and blessing.
May the Holy Spirit urge you on as you run this race. The Church needs your momentum, your intuitions, your faith. We need them! And when you arrive where we have not yet reached, have the patience to wait for us
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