FULL TEXT from the Synod - Relatio with Moderator Cardinal Cupich

Relatio – Circulus Anglicus B

Moderator: Em.mo Card. CUPICH Blase Joseph
Relator: S.E. Mons. EDWARDS, O.M.I., Mark Stuart

Holy Father,
Dear Sisters and Brothers,

Part 2 - Chapter 1
We propose that chapter 1 be rewritten to focus on appreciating the particular and abiding grace of being young. God is the author of youthfulness and is at work in young people. Youthfulness is a blessed time for our youth and a blessing for the Church and the world. Appreciating youthfulness involves seeing this time of life as a valuable and not a passing phase where young people rush or are pushed to experience adulthood. This opening chapter should emphasise the grace, joy and blessedness that comes with being young.

We propose that the second part of this chapter help young people connect with Jesus’ youth and understand their lives in its light. So, for example, Jesus also personally experienced many of the struggles faced by young people in our world today, including fleeing his country as a refugee and growing up in an unremarkable and possibly underprivileged household. He was also mis-understood at times by his family and unappreciated by those where he grew up.

Part 2 - Chapter 2
Our discussion on chapter 2 included deepening the sense of vocation by stressing the universal call to holiness and self-giving in everything.

Under that main heading, we talked about this holiness and self-giving as being a joy. It is not about gritting one’s teeth and doing one’s duty. “Love makes it easy. Perfect love can make it a joy.” It is about falling in love with what amazes them with joy and gratitude. We would like to see the joy of holiness stressed both as a reality and as a motivation to be holy.

We also discussed on multiple occasions and at length broadening the sense of vocation. For the vast majority of our people, the family, the community and their work is the context of their vocation. This is, if you like, the ordinary place where a vocation is discovered. We also suggest to the Synod that discussion of single people be presented in the context of them belonging to family. The vocations of Religious Life and Priesthood, extra-ordinary in this sense, were close to our hearts also and were also discussed at length.

Part 2 - Chapter 3
We believe that chapter 3 should more forcefully present discernment as entering into a dialogic relationship with God. Indeed, discernment is a natural consequence of my relationship with God. In article 110, we read with approval that “discernment acquires a new depth, insofar as it is placed within the dynamics of a personal relationship with the Lord”. As I am loved and love in return, I want to work out my personal, unique way of going to God in and through Jesus. The Holy Spirit is the ultimate spiritual guide and is active in all discernment. Pope Francis has urged homilists to understand their task as facilitating the dialogue people are already having with God. We would like this truth to be what holds this chapter together. Doing so would better introduce the theme of accompaniment and mentoring also.

We also had a substantial discussion on the definition of, role of and formation of conscience and have presented modi to capture this. We would like a clearly Christian explanation, perhaps something that is both anchored in the Catechism of the Catholic Church and which is accessible to young people.

We loved the idea from Isaac the Syrian that “Discernment is the salt of all virtues”.

Part 2 - Chapter 4
Ordinary accompaniment happens initially in the family. Usually parents are the people who know their child best and are the ones children trust. The root of the word ‘accompany’ is cum pane or to share bread with. It is about sharing daily life and parents, siblings and close friends are in this privileged position. These people need to be supported to be able to accompany effectively and made aware of their important role in accompanying young people.

Thus, we think that the family as the locus of ordinary accompaniment should be presented first in this chapter. Other more specialised forms of accompaniment such as spiritual accompaniment, psychological accompaniment and accompaniment in the Sacrament of Reconciliation can follow from this.

We suggest that there be a section be created that discusses accompaniment for engaged and newly married people similar to the section on accompaniment for Religious and those being formed for ordained ministry. The Instrumentum laboris underlines that “all young people, without exception, have the right to be guided in life’s journey” (no. 121). For most young people in the Church, their vocational path will lead them to marriage and family life. These young people need to be accompanied as they discern the vocation to marriage. They likewise need accompaniment as they prepare for and then live the joys and struggles of married life.

Another theme that emerged a number of times in our discussion was the need to present accompaniment with its communal and ecclesial dimensions. Just as the family is the primary locus of accompaniment, so the Church as a family of families also has a specific contribution to make in accompanying people of all ages.

[01612-EN.01] [Original text: English]
Source: Vatican.va