（2019.10．10 VaticanNews ）
④Christus vivit: Young people and the Gospel, proclamation and sleeves rolled up
Main courses of action
209. I wish simply to emphasize that youth ministry involves two main courses of action. One is outreach, the way we attract new young people to an experience of the Lord. The other is growth, the way we help those who have already had that experience to mature in it.
210. As for outreach, I trust that young people themselves know how best to find appealing ways to come together. They know how to organize events, sports competitions and ways to evangelize using social media, through text messages, songs, videos and other ways. They only have to be encouraged and given the freedom to be enthused about evangelizing other young people wherever they are to be found. When the message is first brought up, whether at a youth retreat, in a conversation at a bar, on school holidays, or in any of God’s mysterious ways, it can awaken a deep experience of faith. What is most important, though, is that each young person can be daring enough to sow the seed of the message on that fertile terrain that is the heart of another young person.
211. In this outreach, we need to use above all the language of closeness, the language of generous, relational and existential love that touches the heart, impacts life, and awakens hope and desires. Young people need to be approached with the grammar of love, not by being preached at. The language that young people understand is spoken by those who radiate life, by those who are there for them and with them. And those who, for all their limitations and weaknesses, try to live their faith with integrity. We also have to give greater thought to ways of incarnating the kerygma in the language of today’s youth.
212. As for growth, I would make one important point. In some places, it happens that young people are helped to have a powerful experience of God, an encounter with Jesus that touched their hearts. But the only follow-up to this is a series of “formation” meetings featuring talks about doctrinal and moral issues, the evils of today’s world, the Church, her social doctrine, chastity, marriage, birth control and so on. As a result, many young people get bored, they lose the fire of their encounter with Christ and the joy of following him; many give up and others become downcast or negative. Rather than being too concerned with communicating a great deal of doctrine, let us first try to awaken and consolidate the great experiences that sustain the Christian life. In the words of Romano Guardini, “when we experience a great love… everything else becomes part of it”.
213. Any educational project or path of growth for young people must certainly include formation in Christian doctrine and morality. It is likewise important that it have two main goals. One is the development of the kerygma, the foundational experience of encounter with God through Christ’s death and resurrection. The other is growth in fraternal love, community life and service.
214. This was something I emphasized in Evangelii Gaudium, and I consider it worth repeating here. It would be a serious mistake to think that in youth ministry “the kerygma should give way to a supposedly more ‘solid’ formation. Nothing is more solid, profound, secure, meaningful and wisdom-filled than that initial proclamation. All Christian formation consists of entering more deeply into the kerygma” and incarnating it ever more fully in our lives. Consequently, youth ministry should always include occasions for renewing and deepening our personal experience of the love of God and the living Christ. It can do this in a variety of ways: testimonies, songs, moments of adoration, times of spiritual reflection on the sacred Scriptures, and even an intelligent use of social networks. Yet this joyful experience of encounter with the Lord should never be replaced by a kind of “indoctrination”.
215. On the other hand, any programme of youth ministry should clearly incorporate various means and resources that can help young people grow in fraternity, to live as brothers and sisters, to help one another, to build community, to be of service to others, to be close to the poor. If fraternal love is the “new commandment” (Jn 13:34), “the fullness of the Law” (Rom 13:10) and our best way of showing our love for God, then it has to have a primary place in every project of youth formation and growth to maturity.
216. We need to make all our institutions better equipped to be more welcoming to young people, since so many have a real sense of being orphaned. Here I am not referring to family problems but to something experienced by boys and girls, young people and adults, parents and children alike. To all these orphans – including perhaps ourselves – communities like a parish or school should offer possibilities for experiencing openness and love, affirmation and growth. Many young people today feel that they have inherited the failed dreams of their parents and grandparents, dreams betrayed by injustice, social violence, selfishness and lack of concern for others. In a word, they feel uprooted. If the young grow up in a world in ashes, it will be hard for them to keep alive the flame of great dreams and projects. If they grow up in a desert devoid of meaning, where will they develop a desire to devote their lives to sowing seeds? The experience of discontinuity, uprootedness and the collapse of fundamental certainties, fostered by today’s media culture, creates a deep sense of orphanhood to which we must respond by creating an attractive and fraternal environment where others can live with a sense of purpose.
217. In a word, to create a “home” is to create “a family”. “It is to learn to feel connected to others by more than merely utilitarian and practical bonds, to be united in such a way as to feel that our life is a bit more human. To create a home is to let prophecy take flesh and make our hours and days less cold, less indifferent and anonymous. It is to create bonds by simple, everyday acts that all of us can perform. A home, as we all know, demands that everyone work together. No one can be indifferent or stand apart, since each is a stone needed to build the home. This also involves asking the Lord to grant us the grace to learn how to be patient, to forgive one another, to start over each day. How many times should I forgive and start over? Seventy times seven times, as many times as necessary. To create strong bonds requires confidence and trust nurtured daily by patience and forgiveness. And that is how the miracle takes place: we feel that here we are reborn, here we are all reborn, because we feel God’s caress that enables us to dream of a more human world, and therefore of a world more divine”.
218. Along these lines, our institutions should provide young people with places they can make their own, where they can come and go freely, feel welcome and readily meet other young people, whether at times of difficulty and frustration, or of joy and celebration. Some of this is already happening in oratories and other youth centres, which in many cases offer a friendly and relaxed setting where friendships can grow, where young men and women can meet one another, where they can share music, games, sports, but also reflection and prayer. In such places, much can be offered, without great expenditure of funds. Then too, the person-to-person contact indispensable for passing on the message can happen, something whose place cannot be taken by any pastoral resource or strategy.
219. “Friendship and discussion, often within more or less structured groups, offer the opportunity to strengthen social and relational skills in a context in which one is neither analysed nor judged. Group experience is also a great resource for sharing the faith and for mutual help in bearing witness. The young are able to guide other young people and to exercise a genuine apostolate among their friends”.
220. This is not to say that they should become isolated and lose all contact with parish communities, movements and other ecclesial institutions. But they will be better integrated into communities that are open, living their faith, eager to radiate Christ, joyful, free, fraternal and committed. These communities can be settings where they feel that it is possible to cultivate precious relationships.
（2019.10.15 VaticanNews ）
Youth ministry in educational institutions
221. Schools are unquestionably a platform for drawing close to children and young people. Precisely because they are such privileged places of personal development, the Christian community has always been concerned to train teachers and administrators, and to found its own schools of various kinds and levels. In this field of educating the young, the Spirit has raised up countless charisms and examples of holiness. 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. Some Catholic schools seem to be structured only for the sake of self-preservation. Fear of change makes them entrenched and defensive before the dangers, real or imagined, that any change might bring. A school that becomes a “bunker”, protecting its students from errors “from without” is a caricature of this tendency. Yet this image reflects, in a chilling way, what many young people experience when they graduate from certain educational institutions: an insurmountable disconnect between what they were taught and the world in which they live. The way they were instructed in religious and moral values did not prepare them to uphold those values in a world that holds them up to ridicule, nor did they learn ways of praying and practicing the faith that can be easily sustained amid the fast pace of today’s society. For one of the greatest joys that any educator can have is to see a student turn into a strong, well-integrated person, a leader, someone prepared to give.
222. Catholic schools remain essential places for the evangelization of the young. Account should be taken of a number of guiding principles set forth in Veritatis Gaudium for the renewal and revival of missionary outreach on the part of schools and universities. These include a fresh experience of the kerygma, wide-ranging dialogue, interdisciplinary and cross-disciplinary approaches, the promotion of a culture of encounter, the urgency of creating networks and an option in favour of those who are least, those whom society discards. Similarly important is the ability to integrate the knowledge of head, heart and hands.
223. On the other hand, we cannot separate spiritual from cultural formation. The Church has always sought to develop ways of providing the young with the best education possible. Nor should she stop now, for young people have a right to it. “Today, above all, the right to a good education means protecting wisdom, that is, knowledge that is human and humanizing. All too often we are conditioned by trivial and fleeting models of life that drive us to pursue success at a low price, discrediting sacrifice and inculcating the idea that education is not necessary unless it immediately provides concrete results. No, education makes us raise questions, keeps us from being anaesthetized by banality, and impels us to pursue meaning in life. We need to reclaim our right not to be sidetracked by the many sirens that nowadays distract from this pursuit. Ulysses, in order not to give in to the siren song that bewitched his sailors and made them crash against the rocks, tied himself to the mast of the ship and had his companions plug their ears. Orpheus, on the other hand, did something else to counter the siren song: he intoned an even more beautiful melody, which enchanted the sirens. This, then, is your great challenge: to respond to the crippling refrains of cultural consumerism with thoughtful and firm decisions, with research, knowledge and sharing”.