Vatican City, Mar 19, 2018 / 10:43 am (CNA/EWTN News).- Pope Francis opened this week’s pre-synod meeting telling youth to hold nothing back and to have the courage to ask the “raw” and direct questions about life, love, and vocation.
In the March 19 opening session for the event, Francis told youth to let their questions come “without anesthetizing” them.
“The strong questions of ours can have a process of being played down in tone,” or asked in a “polite way,” he said, but urged the young attendees to “be courageous” and to “say the raw truth, to ask the raw questions.”
He spoke to French youth Maxime Rassion, who is not baptized. Rassion said he was facing doubts about his career and struggles to find a deeper meaning in life, asked what he can do to figure out where to start.
In his answer, Pope Francis noted how many youth have fears about similar questions, and said there is a need for discernment. However, “at this point, many ecclesial communities don’t know how to do it or they lack the ability to discern.”
“It’s one of the problems we have,” Francis said, and urged those in positions of pastoral authority not to be afraid to let youth “take everything out” that they are thinking or feeling, and to listen to the blunt questions that young people may pose.
“Accompany them so they don’t err,” he said; and on the other hand, he encouraged youth to find someone they can talk to about their experiences.
Talking is important, but “you can’t talk to everyone about everything,” he said, and told them to find someone “who is wise, who isn’t scared and who knows how to listen” to help them sort through the questions they have.
“It’s important to open everything, to open everything, not to put make up on your feelings,” he said, and cautioned against closing in on oneself, which “weighs you down and takes your freedom.”
“Let your feelings come up, don’t anesthetize them, don’t downplay them; look for someone wise [to talk to] and discern.”
Pope Francis spoke at the opening session of the March 19-24 pre-synod meeting, which has drawn some 300 youth from around the world to talk about major themes for the upcoming Synod of Bishops on “Young People, Faith and the Discernment of Vocation.”
Youth in different states in life are in Rome to participate in the event. Priests, seminarians, and consecrated persons will also participate. Special attention will also be given to youth from both global and existential “peripheries,” including people with disabilities, and some who have struggled with drug use or who have been in prison.
At the end of the gathering, notes of the various discussions throughout the week will be gathered into a comprehensive concluding document, which will be presented to Pope Francis and used as part of the “Instrumentum Laboris,” or “working document,” of the October synod.
In his opening speech for the March 19 session, Pope Francis told youth that “your contribution is indispensable” for the preparation of the October synod gathering.
Too often young people are talked about without being spoken to, he said, stressing the importance of having a “face to face” meeting where they can share their thoughts and desires.
“It’s not enough to exchange some messages or share some nice photos,” he said, adding that “youth must be taken seriously!” Too often youth are left alone, he said, and cautioned that in the Church, “it must never be like this.”
“We need to regain the enthusiasm of the faith and of the flavor of the search. We need to find again in the Lord the strength to recover from failures, to go forward, to strengthen confidence in the future.”
“We need to dare [to take] new paths, even if it involves risks,” he said, adding that risk is necessary because “love knows how to risk; without risk a young person grows old, and it also makes the Church grow old.”
Because of this, “we need you young people, living stones of a Church with a young face, but not using makeup: not artificially rejuvenated, but revived from within,” he said, explaining that the purpose of the synod is to accompany youth.
“Be assured: God trusts you, he loves you and he calls you,” Francis said, saying the Church, in the synod, must learn to have “new ways of presence and closeness.”
After his opening address, Francis heard testimonies from five young people: Tendai Karombo from Zimbabwe, Nicholas Lopez from the US, Cao Huu Minh Tri from Vietnam, Annelien Boon from Belgium, and Angela Markas from Australia.
The Pope was then asked questions from five youth, one of whom was a young Nigerian woman named Blessing Okoedion who was brought to Italy four years ago as a victim of human trafficking.
After suffering the “hell” of forced prostitution, she was finally able to escape and find healing with an order of religious sisters. In her question to the Pope, Okoedion said many of her clients were Catholics, and asked how youth can be made aware of the problem of trafficking, and how to fight the “sick” mentality that reduces women to being the property of men.
In his response, the pope said human trafficking is “a crime against humanity” which is ultimately “born from a sick mentality.”
“The woman is exploited,” he said, noting that “today there is no feminism that has been able to take this out of the unconsciousness” in societal thought. “It’s a sickness of mentality, it’s a sickness of social action, it’s a crime against humanity.”
Pope Francis then asked forgiveness “for all the Catholics who commit this criminal act.”
“I think of the disgust these young women must feel when these men make them do anything,” he said. What women endure is “unbelievable,” he said, and called the practice a form of “slavery.”
In response to a question posed by Argentine youth Maria de la Macarena Segui, who asked about education initiatives and what youth can do to make their encounter with the Lord last over time, the pope stressed the need for an integral education.
Francis said there is need for educational initiatives that follow a “head, heart, hands” model, and which “harmonize” these three aspects into a solid foundation for the person that takes intellectual and charitable formation and turns them into action.
He also responded to a question posed by Ukrainian seminarian Ylian Vendzilovych, who asked how young priests should act amid the “complex realities” of modern society, and questioned how someone preparing for ordination can differentiate between what is good and what is wrong in society.
Francis stressed the importance of community in the life of a priest, and pointed to the many priests who serve their parishes alone or in remote areas. In these cases, it’s important for both the priest and the parishioners to make an effort to build a communal relationship, he said.
“A priest is a testimony of Christ to the extent that he is a member of that community,” he said, adding that if there is not community in a parish, “the bishop needs to intervene.”
He also spoke out against the “terrorism” of gossip and clericalism, which he called a “sick mentality” that confuses the people and drives them away. “Attitudes that are not paternal, not fraternal, also worry me,” he said, explaining that when a priest becomes too rigid or worldly, “there is no witness of the mercy of Christ.”
“I prefer that a young person loses their vocation rather than being a bad religious,” he said.
Sr. Teresina Chaohing Cheng, a religious sister from China, asked how young consecrated people can balance their cultural formation and spiritual lives while fighting against a materialistic society.
In his answer, Pope Francis said good formation for a consecrated person is built on four pillars: the spiritual, intellectual, communal, and apostolic.
This means making sure religious are aware of cultural habits and trends, even those that are bad, while also having a solid foundation to help distinguish and discern what is harmful, he said.
Francis cautioned against keeping religious too sheltered and in the dark about what’s happening in culture and society, saying to “overprotect” them is not formation, but “annuls” their understanding and does them a disservice.
He said to do this “castrates” a person and takes away their freedom, and told Cheng to fight against this in her community. “Don’t overprotect,” he said, because doing so prevents people “from maturing psychologically” and from responding to people in need.
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“Body and Blood, [and] Soul AND Divinity” (CCC 1374). So, with Pope Francis, how does this work IN the flow of history–as neither “dreams and images of grandeur and power,” nor “watered down” as if only OF history?
Sts. Augustine and John Henry Cardinal Newman clarify that we worship the Triune Oneness, not a “quaternary” as with a hybrid (and fourth) Christ. What do they mean? Christ enters our human nature, but He does this by elevating human nature into His intact divine nature…
“The union between the two natures in Christ is a personal union. It takes place in the Person of the Son of God….They are not mixed or fused with one another to form a third thing distinct from both [forming a quaternary beneath the Father, Son and Holy Spirit]. Rather they are united to one another indirectly in the Second Person of the Trinity…But in the Incarnation, the person pre-exists [!] the union of the two natures, because it is the Person of the Eternal Son of God.
“In the Incarnation the Son of God, Who is eternal, ASSUMES TO HIMSELF [caps added] a complete human nature, a body and soul. By this union the human nature becomes the human nature of the Son of God. He is the Person existing in this human nature, the Person responsible for all its actions, the responsible Agent acting in and through the human nature in the world of men […] If we were to look at the human nature of Christ and ask […] ‘Who is he?’ then we could not give in reply the name of any human or created person, because there is no created personality present in Christ. We should have to say, ‘He is Christ, the Son of God’” (Walter Farrell OP, STM and Martin Healy, STD, in My Way of Life, Confraternity of the Precious Blood, 1952).
Is God less than omnipotent and less than the Creator of the universe that we should think of him in his humanity alone?
No, I shall not give up the revelation of God as written by St. Paul: “No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him.” (1 Cor. 2:9). Let small minds make less of God. I will have mine enlarged, like Mary’s Magnificat, which allows God to be more than my dreams, more than my imagination, more than my Church leaders will grant.
Is God not a God of Life After Death? Let small minds think not of God as in “dreams and in images of grandeur and power,…” May our great and glorious, grandly omnipotent God reveal His glorious truth to all, especially the humbled small.
Meiron, if I may, you’re right in respect to the unknown God beyond comprehension of the intellect in this life, although what Peter Beaulieu addresses is knowing God within our human capacity in this life uniquely through the Person of Christ. That’s why we refer to the hidden Christ in the Eucharist. Similarly, present is the hidden God revealed to us in Christ. Knowledge of God in the beatific vision transcends any knowledge of him in this life. Although John of the Cross admits to infused knowledge in silent prayer, which Aquinas also acknowledges. Although, it’s not full knowledge. When, by Our Lord’s gracious mercy we appear before him as the Apostle John says we do not know what we shall be, what we will experience but we do know we will become like him because we shall see him as he is. That knowledge of God is entirely unique to the beatific vision through which we become entirely transformed to his likeness, although remaining conscious of our distinct person able to return with the love given us the supreme quality of love we know he deserves. A perfect union that remains distinct rather than a dissolution. As such we eternally acknowledge the source of our salvation and the object of our beatific love.
Those who hesitate before conceptual CLARITY (as with the Council of Nicaea about the Triune Oneness, and later with the Council of Chalcedon about the two natures of Christ in the Incarnation)—those are in company with Islam.
ISLAM dismisses conceptual clarity (e.g., doctrinal clarity) as a raft of decadent Western-style “biases” and divisive “schools of thought.” And, instead, imagines itself as the return to the original religion prior to the “polytheism” of Christianity (the triad of the separate Father, Son and Mary—not the Holy Spirit!), and prior, too, to the apostasies, in the Old Testament, of the Hebrew people and Judaism.
Instead of conceptual clarity, then, within Islam and its worldwide community or ummah, we have inbred and irremediable SECTARIANISM whereby even terrorism can be embraced by some sects while remaining exempt from any denunciation by others. The imaginary world of a progressive revelation with earlier messages abrogated (!) by those coming later, and all of them emanating from the totally inscrutable and arbitrary will of Allah.
Western COUNTERPARTS include (a) the theocracy of Calvin in Geneva and his doctrine of predestination; (b) Luther’s doctrine of grace as annihilating any necessary role for free will and personal actions; (c) “progress theology” which might render ambiguous a key point in Vatican II: “The Christian dispensation, therefore, as the new and definitive covenant, will never pass away, and we now await no further new public revelation before the glorious manifestation of the Lord Jesus Christ (cf 1 Tim 6:14, Tit. 2:13)” ( Dei Verbum, n. 4).
And another, possibly, is (d) the erosion of Tradition by historicism—-as in the foreseeable extermination (abrogation!) of the Latin Mass, if fully displaced by the Novus Ordo…
Fr. Morello,
You are surely correct in that our natural human knowledge cannot access the beatific vision. However, in the sacraments, we participate in the grace–the supernatural life–of Christ. As Peter so aptly describes, through Christ in the Eucharist, we may access the nature of the Blessed Trinity. Aquinas’ sacramental theology posits that the sacraments are signs of God’s action, signifying what they contain and bringing about the very thing they signify; sacraments CAUSE grace. As Christ, being one and the same substance as the Father, brings through His Body (the Eucharist, by virtue of concomitance) His divinity. Truly, our natural intellect and imagination cannot discern such supernatural realities. Only the spiritual intellect, enlivened by faith and graced by grace (!), can discern and “know” that it has participated in a divine brightness unknown to nature. (From Abbot Vonier’s ‘Key to the Doctrine of the Eucharist’).
Matthew Levering has a nice essay, “Does the Paschal Mystery Reveal the Trinity?” which focuses on Aquinas’ Commentary on John. “Christ’s Paschal mystery reveals that his claim to be the Son of thee Father–his claim to be the perfect image of the Father whose love significied by his absolute gift of himself–is indeed the very truth manifested by the incarnate Word’s suffering, death, and resurrection.” (from ‘Reading John with St.Thomas Aquinas,’ p. 91, ed. Dauphinais and Levering).
1 John 2:1-6 says:
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2 My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous; 2 and he is the expiation for our sins, and not for ours only but also for the sins of the whole world. 3 And by this we may be sure that we know him, if we keep his commandments. 4 He who says “I know him” but disobeys his commandments is a liar, and the truth is not in him; 5 but whoever keeps his word, in him truly love for God is perfected. By this we may be sure that we are in him: 6 he who says he abides in him ought to walk in the same way in which he walked.
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This goes along with John 14 and 15 linking the love of God with keeping His commands and commandments.