Christus vivit: Young apostles for young people
22. Jesus is “young among the young in order to be an example for the young and to consecrate them to the Lord”. For this reason the Synod said that “youth is an original and stimulating stage of life, which Jesus himself experienced, thereby sanctifying it”.
23. The Lord “gave up his spirit” (cf. Mt 27:50) on a cross when he was little more than thirty years of age (cf. Lk 3:23). It is important to realize that Jesus was a young person. He gave his life when he was, in today’s terms, a young adult. He began his public mission in the prime of life, and thus “a light dawned” (Mt 4:16) that would shine most brightly when he gave his life to the very end. That ending was not something that simply happened; rather, his entire youth, at every moment, was a precious preparation for it. “Everything in Jesus’s life was a sign of his mystery”; indeed, “Christ’s whole life is a mystery of redemption”
24. The Gospel tells us nothing of Jesus’ childhood, but it does recount several events of his adolescence and youth. Matthew situates the time of the Lord’s youth between two events: his family’s return to Nazareth after their exile, and Jesus’ baptism in the Jordan, the beginning of his public ministry. The last images we have of Jesus as a child are those of a tiny refugee in Egypt (cf. Mt 2:14-15) and repatriated in Nazareth (cf. Mt 2:19-23). Our first image of Jesus as a young adult shows him standing among the crowds on the banks of the Jordan river to be baptized by his kinsman John the Baptist, just like any other member of his people (cf. Mt 3:13-17).
25. Jesus’ baptism was not like our own, which introduces us to the life of grace, but a consecration prior to his embarking on the great mission of his life. The Gospel says that at his baptism the Father rejoiced and was well pleased: “You are my beloved Son” (Lk 3:22). Jesus immediately appeared filled with the Holy Spirit, and was led by the Spirit into the desert. There he prepared to go forth to preach and to work miracles, to bring freedom and healing (cf. Lk 4:1-14). Every young person who feels called to a mission in this world is invited to hear the Father speaking those same words within his or her heart: “You are my beloved child”.
26. Between these two accounts, we find another, which shows Jesus as an adolescent, when he had returned with his parents to Nazareth, after being lost and found in the Temple (cf. Lk 2:41-51). There we read that “he was obedient to them” (cf. Lk 2:51); he did not disown his family. Luke then adds that Jesus “grew in wisdom, age and grace before God and men” (cf. Lk 2:52). In a word, this was a time of preparation, when Jesus grew in his relationship with the Father and with others. Saint John Paul II explained that he did not only grow physically, but that “there was also a spiritual growth in Jesus”, because “the fullness of grace in Jesus was in proportion to his age: there was always a fullness, but a fullness which increased as he grew in age”.
27. From what the Gospel tells us, we can say that Jesus, in the years of his youth, was “training”, being prepared to carry out the Father’s plan. His adolescence and his youth set him on the path to that sublime mission.
28. In his adolescence and youth, Jesus’ relationship with the Father was that of the beloved Son. Drawn to the Father, he grew up concerned for his affairs: “Did you not know that I must be about my Father’s business?” (Lk 2:49). Still, it must not be thought that Jesus was a withdrawn adolescent or a self-absorbed youth. His relationships were those of a young person who shared fully in the life of his family and his people. He learned his father’s trade and then replaced him as a carpenter. At one point in the Gospel he is called “the carpenter’s son” (Mt 13:55) and another time simply “the carpenter” (Mk 6:3). This detail shows that he was just another young person of his town, who related normally to others. No one regarded him as unusual or set apart from others. For this very reason, once Jesus began to preach, people could not imagine where he got this wisdom: “Is this not Joseph’s son?” (Lk 4:22).
29. In fact, “Jesus did not grow up in a narrow and stifling relationship with Mary and Joseph, but readily interacted with the wider family, the relatives of his parents and their friends”.Hence we can understand why, when he returned from his pilgrimage to Jerusalem, his parents readily thought that, as a twelve-year-old boy (cf. Lk 2:42), he was wandering freely among the crowd, even though they did not see him for an entire day: “supposing him to be in the group of travellers, they went a day’s journey” (Lk 2:44). Surely, they assumed, Jesus was there, mingling with the others, joking with other young people, listening to the adults tell stories and sharing the joys and sorrows of the group. Indeed, the Greek word that Luke uses to describe the group – synodía – clearly evokes a larger “community on a journey” of which the Holy Family is a part. Thanks to the trust of his parents, Jesus can move freely and learn to journey with others.
His youth teaches us
30. These aspects of Jesus’ life can prove inspiring for all those young people who are developing and preparing to take up their mission in life. This involves growing in a relationship with the Father, in awareness of being part of a family and a people, and in openness to being filled with the Holy Spirit and led to carry out the mission God gives them, their personal vocation. None of this should be overlooked in pastoral work with young people, lest we create projects that isolate young people from their family and the larger community, or turn them into a select few, protected from all contamination. Rather, we need projects that can strengthen them, accompany them and impel them to encounter others, to engage in generous service, in mission.
31. Jesus does not teach you, young people, from afar or from without, but from within your very youth, a youth he shares with you. It is very important for you to contemplate the young Jesus as presented in the Gospels, for he was truly one of you, and shares many of the features of your young hearts. We see this for example in the following: “Jesus had unconditional trust in the Father; he maintained friendship with his disciples, and even in moments of crisis he remained faithful to them. He showed profound compassion for the weakest, especially the poor, the sick, sinners and the excluded. He had the courage to confront the religious and political authorities of his time; he knew what it was to feel misunderstood and rejected; he experienced the fear of suffering and he knew the frailty of the Passion. He turned his gaze to the future, entrusting himself into the Father’s safe hands in the strength of the Spirit. In Jesus, all the young can see themselves”
32. On the other hand, Jesus is risen, and he wants to make us sharers in the new life of the resurrection. He is the true youthfulness of a world grown old, the youthfulness of a universe waiting “in travail” (Rom 8:22) to be clothed with his light and to live his life. With him at our side, we can drink from the true wellspring that keeps alive all our dreams, our projects, our great ideals, while impelling us to proclaim what makes life truly worthwhile. Two curious details in the Gospel of Mark show how those risen with Christ are called to authentic youth. In the Lord’s passion we see a young man who wanted to follow Jesus, but in fear ran away naked (cf. 14:51-52); he lacked the strength to stake everything on following the Lord. Yet at the empty tomb, we see another young person, “dressed in a white tunic” (16:5), who tells the women not to be afraid and proclaims the joy of the resurrection (cf. 16:6-7).
33. The Lord is calling us to enkindle stars in the night of other young people. He asks you to look to the true stars, all those varied signs he gives us to guide our way, and to imitate the farmer who watches the stars before going out to plough his field. God lights up stars to help us keep walking: “The stars shine in their watches, and are glad; he calls them and they say: ‘Here we are!’” (Bar 3:34-35). Christ himself is our great light of hope and our guide in the night, for he is the “bright morning star” (Rev 22:16).
（2019.10.3 VaticanNews ）
The digital environment
86. “The digital environment is characteristic of the contemporary world. Broad swathes of humanity are immersed in it in an ordinary and continuous manner. It is no longer merely a question of ‘using’ instruments of communication, but of living in a highly digitalized culture that has had a profound impact on ideas of time and space, on our self-understanding, our understanding of others and the world, and our ability to communicate, learn, be informed and enter into relationship with others. An approach to reality that privileges images over listening and reading has influenced the way people learn and the development of their critical sense”.
87. The web and social networks have created a new way to communicate and bond. They are “a public square where the young spend much of their time and meet one another easily, even though not all have equal access to it, particularly in some regions of the world. They provide an extraordinary opportunity for dialogue, encounter and exchange between persons, as well as access to information and knowledge. Moreover, the digital world is one of social and political engagement and active citizenship, and it can facilitate the circulation of independent information providing effective protection for the most vulnerable and publicizing violations of their rights. In many countries, the internet and social networks already represent a firmly established forum for reaching and involving young people, not least in pastoral initiatives and activities”.
88. Yet to understand this phenomenon as a whole, we need to realize that, like every human reality, it has its share of limitations and deficiencies. It is not healthy to confuse communication with mere virtual contact. Indeed, “the digital environment is also one of loneliness, manipulation, exploitation and violence, even to the extreme case of the ‘dark web’. Digital media can expose people to the risk of addiction, isolation and gradual loss of contact with concrete reality, blocking the development of authentic interpersonal relationships. New forms of violence are spreading through social media, for example cyberbullying. The internet is also a channel for spreading pornography and the exploitation of persons for sexual purposes or through gambling”.89. It should not be forgotten that “there are huge economic interests operating in the digital world, capable of exercising forms of control as subtle as they are invasive, creating mechanisms for the manipulation of consciences and of the democratic process. The way many platforms work often ends up favouring encounter between persons who think alike, shielding them from debate. These closed circuits facilitate the spread of fake news and false information, fomenting prejudice and hate. The proliferation of fake news is the expression of a culture that has lost its sense of truth and bends the facts to suit particular interests. The reputation of individuals is put in jeopardy through summary trials conducted online. The Church and her pastors are not exempt from this phenomenon”.
90. A document prepared on the eve of the Synod by three hundred young people worldwide pointed out that “online relationships can become inhuman. Digital spaces blind us to the vulnerability of another human being and prevent us from our own self-reflection. Problems like pornography distort a young person’s perception of human sexuality. Technology used in this way creates a delusional parallel reality that ignores human dignity”. 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. The fresh and exuberant lives of young people who want to affirm their personality today confront a new challenge: that of interacting with a real and virtual world that they enter alone, as if setting foot on an undiscovered global continent. Young people today are the first to have to effect this synthesis between what is personal, what is distinctive to their respective cultures, and what is global. This means that they must find ways to pass from virtual contact to good and healthy communication.
（2019.10.8 VaticanNews ）
Christus vivit: I find heaven in a picture and in sports
Areas needing to be developed
224. Many young people have come to appreciate silence and closeness to God. Groups that gather to adore the Blessed Sacrament or to pray with the word of God have also increased. We should never underestimate the ability of young people to be open to contemplative prayer. We need only find the right ways and means to help them embark on this precious experience. When it comes to worship and prayer, “in many settings, young Catholics are asking for prayer opportunities and sacramental celebrations capable of speaking to their daily lives through a fresh, authentic and joyful liturgy”. It is important to make the most of the great moments of the liturgical year, particularly Holy Week, Pentecost and Christmas. But other festive occasions can provide a welcome break in their routine and help them experience the joy of faith.
225. Christian service represents a unique opportunity for growth and openness to God’s gifts of faith and charity. Many young people are attracted by the possibility of helping others, especially children and the poor. Often this service is the first step to a discovery or rediscovery of life in Christ and the Church. Many young people grow weary of our programmes of doctrinal and spiritual formation, and at times demand a chance to be active participants in activities that benefit others.
226. Nor can we overlook the importance of the arts, like theatre, painting, and others. “Music is particularly important, representing as it does a real environment in which the young are constantly immersed, as well as a culture and a language capable of arousing emotion and shaping identity. The language of music also represents a pastoral resource with a particular bearing on the liturgy and its renewal”. Singing can be a great incentive to young people as they make their way through life. As Saint Augustine says: “Sing, but continue on your journey. Do not grow lazy, but sing to make the way more enjoyable. Sing, but keep going… If you make progress, you will continue your journey, but be sure that your progress is in virtue, true faith and right living. Sing then, and keep walking”.
227. “Equally significant is the emphasis that young people place on sports; the Church should not underestimate the potential of sports for education and formation, but instead maintain a strong presence there. The world of sport needs to be helped to overcome some of its problematic aspects, such as the idolization of champions, subservience to commercial interests and the ideology of success at any cost”. At the heart of the experience of sport is “joy: the joy of exercising, of being together, of being alive and rejoicing in the gifts the Creator gives us each day”. Some Fathers of the Church used the example of the training of athletes to encourage the young to develop their strength and to overcome idleness and boredom. Saint Basil the Great, writing to young people, used the effort demanded by athletics to illustrate the value of self-sacrifice as a means of growth in virtue: “These men endure sufferings beyond number, they use many means to build their strength, they sweat constantly as they train… in a word, they so discipline themselves that their whole life prior to the contest is but a preparation for it… How then can we, who have been promised rewards so wondrous in number and in splendour that no tongue can recount them, even think of winning them if we do nothing other than spend our lives in leisure and make but half-hearted efforts?”
228. Nature holds a special attraction for many adolescents and young people who recognize our need to care for the environment. Such is the case with the scouting movement and other groups that encourage closeness to nature, camping trips, hiking, expeditions and campaigns to improve the environment. In the spirit of Saint Francis of Assisi, these experiences can be a real initiation into the school of universal fraternity and contemplative prayer.