guiding youth in discernment · 2020-06-10 · reflections on the principles of a course in...

Accompanying Youth - National Workshop Series

Copyright © Center for Ministry Development, 2018. All rights reserved. 16

Guiding Youth in Discernment

Living Out the Synod - Helping Youth Discern Their Vocation

Vocation is finding “a purpose for being in the world that is related to the purposes of God.”

Walter Brueggemann

A vocation is not some external role visited upon us … it is who we are trying to happen … In my

vocation, I am being imagined by God; God’s dream for my life comes gradually to light.

Evelyn Eaton Whitehead and James D. Whitehead

Seasons of Strength: New Visions of Adult Christian Maturing

Our deepest fear is not that we are inadequate; our deepest fear is that we are powerful beyond

measure. It is our light, not our darkness that most frightens us. We ask ourselves, “Who am I to be

brilliant, gorgeous, talented, fabulous? Actually, who are you not to be? You are a child of God. Your

playing small does not serve the world. There is nothing enlightened about shrinking so that other

people won’t feel insecure around you. We are born to make manifest the glory of God that is within

us. It’s not just in some of us, it’s in everyone. And as we let our light shine, we unconsciously give

other people permission to do the same. As we are liberated from our fears, our presence

automatically liberates others.

Marianne Williamson

“Our Deepest Fear” in A Return to Love:

Reflections on the Principles of A Course in Miracles



Theological Reflection—A Path to Discernment Taken from Young Adult Works, Center for Ministry Development

An Approach to Spiritual Growth

The approaches and methods for promoting spiritual growth are many and varied. The process for youth and

young adult spiritual development is based on several important principles:

• We begin with the conviction that God is active and present in the lives of young people. We seek to offer them an opportunity to step back and discover the movement of the Spirit in their experiences.

• Every person has a spirituality. That is an important starting point. In this context, spirituality is understood as a journey toward finding and responding to an ever-present God in the lives of young people.

• If there is no conscious awareness of spirituality in their lives, some conscious attention to the ways God is working in their lives may help them discover a new dimension to life.

• A journey toward spiritual growth is an invitation to a constantly deepening sense of Jesus Christ in the midst of ordinary life. This invitation comes amidst the many challenges and joys of life.

• Not only are young people invited to find God as they individually search for meaning in life, but they are invited to join with others on their spiritual journeys. It is through the experience of community that God's invitation can be most fully realized.

• Young people’s ordinary life experiences, cultural background, family history, socio-economic status, religious practice, and a host of other past and present experiences can be the raw material for reflection and discussion that leads to spiritual growth.

The invitation to continually draw closer to God as they live their lives is the foundation for spiritual growth.

That is why the questions, issues, concerns, and events in the lives of young people are the basis for the process

outlined here.

The bond that young people share with others as members of God's family provides a special connection to

others who search for God, just as they search for God. The process outlined on the following pages presumes

an experience of a community of any size, make-up, or structure. It may be a community that is ongoing or one

that gathers at a particular place and time for this specific purpose.

This process is one very effective means of spiritual growth. In addition, young people are encouraged to explore

other means of spiritual growth as well, such as:

• individual spiritual direction (an opportunity to meet regularly with someone for the purpose of reflecting on one’s faith journey);

• a commitment to regular prayer in any number of forms;

• participation in a small Christian community for ongoing faith sharing;

• some form of service to others and action on behalf of justice;

• weekly celebration of the Eucharist.



A Description of the Process

This process gathers young people to reflect together on their own life experiences as valuable resources for the

spiritual journey. The focus for the sharing is some life experience which the participants share in common, e.g.,

choosing what to do after high school, deciding which extra-curricular activities to pursue, going away to school,

getting a new job, losing a loved one. Those who will gather are invited to explore a common life story through

quiet reflection, responding to key questions, sharing their reflections with one another, and prayer. The

application of this process can take many forms, including groups that gather only once, ongoing groups (such as

small faith-sharing communities), retreat experiences, or a simple gathering of friends.

In order to use this process with young people, a few basic tasks need to be addressed. They include:

1. Selecting a Focus: The focus becomes the common theme through which people look at their own life

experiences. This focus may be selected by the campus or youth minister or catechist who gathers this

group, or by the young people themselves who gather.

2. Gathering the Group: The group is begun by inviting any interested persons to specifically gather for

the purpose of sharing on a common experience. For example, a parish may invite those who have

recently been laid off their jobs to gather for an afternoon program, or a campus ministry might

advertise an opportunity for freshmen to gather for an evening of sharing. In addition, a parish, campus

or diocese that already has an existing group of young adults may decide to use this process on its own

or as a part of another program (e.g., a retreat).

3. Facilitating the Group: The process can be facilitated by a professional minister, a volunteer minister, or

a peer from within the group. The process is simple and remains consistent regardless of the focus

chosen. However, twelve sets of Suggested Leader's Notes are included in this section. These could

serve as models for some suggested focus topics. The leader can follow the directions exactly as they

are, or may choose to adapt some sections according to one's own style. For a focus that does not have

leader notes, the leader will need to spend time preparing pertinent questions, reflecting on the

messages from the tradition and culture, and considering prayer forms. The leader's primary

responsibility is to pay attention to the process and help people move through it.



The Process

1. Introduction

a. Allow time for participants to introduce themselves (if needed).

b. Discuss and clarify the focus for this session.

c. Enter into prayer (listening to or singing with Jesse Manibusan’s Open My Eyes, Lord is highly

recommended)

2. Time for Storytelling/Reflecting On and Sharing Life Experiences

a. Share your own stories and experiences pertaining to the focus for the session.

b. Invite participants to take some time for personal reflection on the following questions:

i. What are the “voices” that send me messages about this topic? What are the messages I

hear from social media, television, family, friends and peers, school or work, society in

general, the mainstream culture, and my particular cultural background?

ii. What stories or passages from Scripture come to mind?

iii. What has our faith tradition taught me about this situation?

iv. For me, where is God in all of this?

3. Group Summary

a. Discuss the implications for us individually.

b. Discuss the implications for all of us as members of the larger community.

4. Quick Evaluation

a. Engage in a brief discussion about how helpful this was for participants.

b. Determine if any follow-up is desired or needed.

c. If the group would like to meet again, consider potential topics.

5. Closing Prayer (Options)

a. Quiet reflection/adoration

b. Prayer service based on the topic

c. Lectio Divina

Guidelines for Sharing ✓ Each person comes with an openness to sharing his/her experiences.

✓ Each person comes with an openness to listening non-judgmentally to the experiences of others.

✓ Asking for clarification is appropriate.

✓ This is not the time and place for theological debate.

✓ Pay attention to your inner responses.

✓ Moments of silence are appropriate and necessary; allow for them and expect them.



Sample Session: Separation and Loss

When would this topic be appropriate?

• During Lent, when we approach the Triduum and the celebration of the death and resurrection of Jesus

• In November, when the Church honors All Souls, those whom we entrust to eternal life with God

• On the anniversary of a national tragedy in which lives were lost

• After the death of someone known to the community, either personally (a fellow student, a parent of a youth, a teacher or ministry leader in the Church) or because the person is known nationally (a political figure, a famous hero)

1. Introductions

• Allow time for participants to introduce themselves.

• Discuss and clarify the focus (topic) for this session.

Separation and loss are past of our daily lives. When you move away from home for the first time, when

a relationship with a close friend or boy/girlfriend seems to change and disappear before your eyes,

when someone you love dies, life changes.

You may experience a lot of confusion because of your loss. You may be angry and hurt, sad or even

depressed. You may feel guilty or like being alone. You may even find it hard to concentrate on work or

school and find yourself day-dreaming or drifting.

These mixed-up feelings are normal and happen to most people experiencing separation or loss. This

time of confusion is not the time to make big life decisions. It is not the time to conclude that there is

something lacking in you. It is not even the time to decide there is something wrong with God. Rather, it

is a time to be aware of your feelings and begin talking about what has been happening with trusted

people. That is why this process may be a healthy and spiritually enriching experience.

2. Time for Storytelling/Reflecting on and Sharing Experiences

• Share your own stories and experiences pertaining to the focus for the session. ✓ Describe a loss in your life and what it felt like to you. ✓ Share some constructive ways you dealt with it. ✓ Identify what the loss did to your other relationships. ✓ Share who was there to help you in your time of loss.

• Invite participants to take some time for personal reflection on the following questions:

✓ What are the "voices" that send me messages about this topic? What are the messages I hear from the media, family, friends and peers, colleagues at work, from society in general, the mainstream culture, and my particular cultural background?

✓ What stories or passages from Scripture come to mind?



For example:

“I came that they may have life and have it to the full.” (John 10:10)

“O death, where is your sting?” (Hosea 13:14, 1 Corinthians 15:55)

“The Lord is my shepherd.” (Psalm 23)

“My thoughts are not your thoughts, and my ways are not your ways.” (Isaiah 55:8)

✓ What has our faith tradition taught me about this situation?

For example:

The mystery of the death and resurrection of the Lord, the Paschal Mystery, gives us reason to

hope. It teaches that we can have confidence that God will triumph over all evil, sin, and loss,

just as God triumphed over death in raising Jesus.

We also look to our faith as a source of comfort and support. We believe that God will always

give us the grace and help we need to deal with any hardship or difficulty that comes our way.

✓ For me, where is God in this situation?

3. Group Summary

• Discuss the implications for us individually.

• Discuss the implications for all of us as members of the larger community.

4. Quick Evaluation

• Engage in a brief discussion about how helpful this was for participants.

• Determine if any follow up is desired or needed.

• If the group would like to meet again, consider potential topics.

5. Closing Prayer



Consolation/Desolation Excerpted from The Inner Compass by Margaret Silf

Desolation

• turns us in on ourselves • drives us down the spiral ever deeper into our own negative feelings • cuts us off from community • makes us want to give up on things that used to be important to us • takes over our whole consciousness and crowds out our distant vision • covers up all our landmarks • drains us of energy

Consolation

• directs our focus outside and beyond ourselves • lifts our hearts so that we can see the joys and sorrows of other people • bonds us more closely to our human community • generates new inspiration and ideas • restores balance and refreshes our inner vision • shows us where God is active in our lives and where he is leading us • releases new energy in us

What to do… In Desolation:

1. Tell God how you feel and ask for help. 2. Seek out companionship. 3. Don't go back on decisions you made in consolation. 4. Stand still and remember your inner map. 5. Recall a time of consolation, and go back to it in your imagination. 6. Look for someone who needs your help, and turn your attention toward them. 7. Go back to 1.

In Consolation:

1. Tell God how you feel and thank him. 2. Store this moment in your memory to return to when things get tough. 3. Add this experience to your life map. 4. Use the energy you feel to further your deepest desires. 5. Let the surplus energy fuel the things you don't like doing, and do them. 6. Go back to 1.



Daily/Nightly Discernment

Simple Three-Minute Ignatian Method: Before falling asleep, review your day with this

three-step process: 1. Spend the first minute thanking God the Father for all the blessings you received today.

2. Take one minute to review your failings and ask forgiveness of the Son for the things you did

wrong today.

3. In the last minute, ask the Holy Spirit for the strength and courage you will need to live better

tomorrow.

Method for Busy Families: At dinner, have a conversation in which each member shares

the following: 1. For what moment today am I most grateful?

2. For what moment today am I least grateful?

Katherine Willis Pershey, https://theartofsimple.net/ignatian-examen-a-practice-of-daily-reflection/

Examen of Consciousness for Adults and Teens 1. Remind yourself that God is present. God is present in you. God is present in other people

around you. God is present in the plants, animals, things in your environment. God is present, and God cares about you and about whatever is happening in your life.

2. Be grateful. God has given you many blessings today. Some as simple as a good meal or a friendly greeting and a smile from a stranger; some as profound as a breakthrough in a troubled relationship. Offer a simple thank you to God for the blessings of the day.

3. Invite the Holy Spirit to let you see yourself with honesty. The truth about you is that you are good and getting better with God’s help. Ask the Holy Spirit to help you examine your day with truthfulness.

4. Let the day play like a recorded scene in your mind and mentally do three things. a. Pay attention to the details of the scenes. Who is in the scene? What are the

surroundings? What are the characters feeling? What words and actions are used? b. Stop the scene at moments when you want to offer a simple prayer of gratitude. c. Stop the scene when you want to feel the Holy Spirit gently suggesting that you could

have been more generous, more loving, more caring in a particular situation. Do not dwell on your faults. Allow this time to be the seed of a vision of a hopeful renewal for you.

5. Speak to Jesus as a friend and companion who was with you all day. Thank him for the times you cooperated with the Holy Spirit. Thank him for the new vision that you received from the Holy Spirit that will help you cooperate with his Father’s will for you tomorrow.

https://theartofsimple.net/ignatian-examen-a-practice-of-daily-reflection/



Helping Young People Discern Their Gifts

“We ask to know the will of God without guessing that His will is written into our very being. We perceive that will when we discern our gifts. Our obedience and surrender to God are a large part of our obedience and surrender to our gifts. Because our gifts carry us out into the world and make us participants in life, the uncovering of them is one of the most important tasks confronting any one of us.” Elizabeth O’Connor

Eighth Day of Creation: Gifts and Creativity

Vocation is the response one makes with one’s total life to the call of God to partnership…

Vocation…involves a process of commitment, an ongoing discerning of one’s gifts and giftedness in

community, and of finding the means and settings in which those gifts—in all the dimensions of our

living—can be placed at the disposal of the One who calls us into being and partnership.

James W. Fowler

Weaving the New Creation: Stages of Faith and the Public Church

1) Catholic Spiritual Gifts Discernment Program by the Catherine of Siena Institute www.siena.org 2) Gifts Discernment Workshop/Retreat

Hold a workshop or retreat in which you help youth and/or young adults discern their gifts. Potential

resources include:

▪ www.spiritgivengifts.com ▪ Strength Finders ▪ Catherine of Siena Institute http://www.siena.org/Called-Gifted/called-a-gifted

http://www.siena.org/

http://www.spiritgivengifts.com/

http://www.siena.org/Called-Gifted/called-a-gifted



Sample Gifts from Spirit Given Gifts:

Hospitality The gift of hospitality is the ability to enjoy meeting new people and providing a warm welcome, food, friendship, or shelter. Scriptural References Genesis 18:1-8, 1 Kings 17:8-24, Matthew 10:40-42, Matthew 25:34-40, Acts 16:14-15, Romans 16:23, Titus 1:7-8, Hebrews 13:1-2, 1 Peter 4:9 Biblical Models Abraham and Sarah, Widow Elijah stayed with, Peter’s mother, Martha, Lydia People with this gift can

• Create a warm, welcoming environment. • Meet new people and help them feel welcome. • Provide a safe and comfortable setting where relationships can be built. • Connect people together. • Set people at ease.

Cautions

• Family members may suffer. • May see other’s natural reserve as unfriendly. • May burn out.

Personal Traits

• Caring • Friendly • Sincere • Outgoing • Sensitive • Peacemaker • Trustworthy • Inviting

Tips for nurturing this gift

• Let your church know this is your gift. • Consider offering to host small groups in your home.

Possible Tasks Small group host, greeter / usher, hosting fellowship events, visiting new comers, … Not to be confused with the responsibility of all Christians to … Greet others graciously.

http://bible.oremus.org/?passage=Genesis+18:1-8&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=1Kings+17:8-24&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=Matthew+10:40-42&vnum=yes&version=nrsv


http://bible.oremus.org/?passage=Acts+16:14-15&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=Romans+16:23&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=Titus+1:7-8&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=Titus+1:7-8&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=Hebrews+13:1-2&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=1Peter+4:9&vnum=yes&version=nrsv



Discernment The gift of discernment is the ability to recognize what is genuine from what is pretence; what is of God from what is not of God.

Scriptural References Joshua 2:8-11, Judges 4:4-5, 1 Samuel 16:6-13, 1 Kings 10:1-13, Matthew 16:21-23, Acts 5:1-10, Acts 8:19-25, Philippians 1:9-10, 1 Thessalonians 5:20-22, 1 John 4:1 & 6

Biblical Models Rahab, Deborah, Samuel, Queen of Sheba, Jesus, Paul, Peter

People with this gift can • Have a clear sense of right from wrong; truth from error; genuine motives from false ones. • Perceive deception in others. • Recognize inconsistencies between words and deeds. • Sense falseness. • Know whether a word or action is truly in accordance with God or not.

Cautions • May be unloving and harsh when confronting others. • May remain silent instead of confronting others when needed. • May become too sure of themselves; lack humility, critical self-assessment,

or self-awareness. • May develop a negative "spirit of criticism" that is constantly critical of everything.

Personal Traits • Perceptive • Insightful • Sensitive • Intuitive • Decisive • Challenging • Truthful

Tips for nurturing this gift

• Develop an above average knowledge of the Bible. • Seek confirmation and evaluation of others. • Maintain a spirit of openness to new insight; new discoveries.

Possible Tasks Supporting new Christians, counselling, screening & discernment committees, … Not to be confused with the responsibility of all Christians to … Test for themselves between right and wrong.

(c) 2004, 2006, 2008 David Ewart, www.davidewart.ca Permission is granted to photocopy all Spirit Given Gift materials for non-profit use,

provided credit is acknowledged.

http://bible.oremus.org/?passage=Joshua+2:8-11&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=Judges+4:4-5&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=1Samuel+16:6-13&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=1Kings+10:1-13&vnum=yes&version=nrsv





http://bible.oremus.org/?passage=Philippians+1:9-10&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=1Thessalonians+5:20-22&vnum=yes&version=nrsv

http://bible.oremus.org/?passage=1John+4:1-6&vnum=yes&version=nrsv

http://www.davidewart.ca/



“How to Find Your Mission in Life”

Excerpt from What Color is Your Parachute?

Richard Nelson Bolles

(1) Your first Mission here on Earth is one which you share with the rest of the human race, but it is no less your

individual Mission for the fact that it is shared: and it is, to seek to stand hour by hour in the conscious presence of God, the One from whom your Mission is derived. The Missioner before the Mission, is the rule. In religious language, your Mission here is: to know God, and enjoy Him forever, and to see His hand in all His works.

(2) Secondly, once you have begun doing that in an earnest way, your second Mission here on Earth is also one which you share with the rest of the human race, but it is no less your individual mission for the fact that it is shared: thisand that is, to do what you can, moment by moment, day by day, step by step, to make this world a better place, following the leading and guiding of God’s Spirit within you and around you.

(3) Thirdly, once you have begun doing that in a serious way, your third Mission here on Earth is one which is uniquely yours, and that is:

a) to exercise that Talent which you particularly came to Earth to use—your greatest gift, which you most delight to use,

b) in the place(s) or setting(s) which God has caused to appeal to you the most.

c) and for those purposes which God most needs to have done in the world.



Writing a Personal Mission Statement

Effective leaders know who they are and where they are going. They know that they are God’s children, created

in God’s own image and likeness. Following Jesus is their ultimate goal. Consequently, it is uniquely important

for Christian leaders to reflect on the basic values which underpin all they do in the leadership arena. By

identifying their philosophy of life, the foundations for making good moral decisions, and the gifts and talents

God has given them, these leaders create a blueprint for living and for leading.

It is vital for you as a Christian leader to focus your values in a deliberate and conscious way. One method of

concretizing your values is through writing a mission statement which directs your life. Just as a mission

statement helps an organization gain focus, so too does a personal mission statement help an individual focus

on what is important and how one intends to live his or her life.

Gathering your thoughts and ideas … (Answer any of the following questions that interest you.)

What is your personal philosophy of life?

What are the values, beliefs, and commitments which shape your decisions and actions?

From what source(s) did those values come to you (e.g., family, religion, culture)?

What goals do you have for your life? What do you hope to accomplish?

How have your basic values formed these goals?

What plan do you think God has for your life?



What are your greatest strengths?

What qualities do others affirm in you?

What inspires you? What brings out your passion and your commitment?

What are the sources of your deepest joy?

When have you been the happiest?

Who have been/are the most significant persons in your life?

If you had the resources to do anything you wished for a full week, what would you do and why?

What do you most enjoy doing for other people?

Preparing to write a mission statement …

List the values and principles, which came through your answers to the previous questions, which you want to

weave into your mission statement.



List all the significant roles you live in life (e.g., spouse, son or daughter, sibling, employee, friend, volunteer,

etc.). Next to each one write one or two values that you want to live out within this role. Then list a goal you

have for that role in the future.

Role Values Goal

Think about your 95th birthday party. Imagine that your closest friends, family, and colleagues have gathered to

pay tribute to you. What would you want them to say about you and the way that you lived your life?

A personal mission statement is … Read the following dimensions of a mission statement, pausing to consider the value of each statement.

An Empowering Mission Statement …

• represents the deepest and best within you. It comes out of a solid connection with your deep inner life.

• is the fulfillment of your own unique gifts. It’s the expression of your unique capacity to contribute.

• is transcendent—based on principles of contribution and purpose higher than self.

• addresses and integrates the four fundamental human needs and capacities which are: the physical dimension, the social dimension, the mental dimension, and the spiritual dimension.

• deals with ends and means that are both principle-based. (An example: the end of getting a college degree can be a noble and principle-based one. However, cheating an plagiarizing others’ work to get that degree is a means that is not principle-based or ethical.

• deals with both vision and values.

• deals with the significant roles in your life.



• is written to inspire you—not to impress anyone else. It communications to you and inspired you on the most essential level.

(The above was adapted, with direct quotations, from First Things First by Stephen R. Covey, A. Roger Merrill,

and Rebecca R. Merrill, p. 113.)

A sample mission statement … I will walk hand in hand with God, pausing before my actions to ask myself, “What would Jesus do?”

I will share love first as I respect, serve, and listen to the needs of God’s people.

I will strive for balance between play and work, others and self, growth and rest.

I will learn deliberately and teach by example.

I will work hard, play often, rest deeply, share honestly, pray humbly, serve quietly, live simply, and love

unconditionally.

Writing your personal mission statement … Keeping in mind all that you have reflected on and written, begin to compose your mission statement:



Vocational Discernment Young People, the Faith and Vocational Discernment

PREPARATORY DOCUMENT from Pope Francis and the Vatican

FAITH, DISCERNMENT, VOCATION

1. Faith and Vocation Faith is seeing things as Jesus does (cf. Lumen fidei, 18). Faith is the source of vocational discernment, because faith provides vocational discernment with its fundamental contents, specific development, personal style and pedagogy. Joyously and willingly accepting this gift of grace requires making it fruitful through concrete and consistent choices in life. “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide; so that whatever you ask the Father in my name, he may give it to you. This I command you, to love one another” (Jn 15:16-17). If the vocation to the joy of love is the fundamental call that God has placed in the heart of every young person so that each one’s existence will bear fruit, faith is both a gift from on high and a response to feeling oneself chosen and loved. Faith “is no refuge for the fainthearted, but something which enhances our lives. It makes us aware of a magnificent calling, the vocation of love. It assures us that this love is trustworthy and worth embracing, for it is based on God’s faithfulness which is stronger than our every weakness” (Lumen fidei, 53). This faith “becomes a light capable of illumining all our relationships in society”, contributing to building “a universal brotherhood” among the men and women of our time (ibid., 54). The Bible has numerous accounts of young people receiving a vocational call and their making a response. In the light of faith, they gradually become aware of the God’s plan of profound love for each person. This is God’s intention in every one of his actions, from the time of creating the world as a place that is “good”, a place capable of accepting life and a place offered as a gift in a network of relations to be trusted. To believe is to listen to the Spirit and, with all one’s powers of mind and emotion, to dialogue with the Word, who is the Way, the Truth and the Life (cf. Jn 14:6) and to learn to trust in the Word, “embodying It” in the concrete instances of everyday life, in moments when the cross is encountered and when one experiences the joy in seeing the signs of resurrection, just as the “beloved disciple” did. This challenge must be faced by each Christian community and the individual believer. The place for this dialogue is the conscience. As taught by the Second Vatican Council, conscience “is the most secret core and sanctuary of a man. There he is alone with God, Whose voice echoes in his depths” (Gaudium et spes, 16). Conscience is therefore an inviolable place where a promising invitation is present. To discern the voice of the Spirit from other calls and decide how to respond is the task of each person. Others may accompany and affirm a person, but they can never take another person’s place in this regard. Life and history teach that human beings cannot easily recognize the concrete form of that joy to which God calls each one and to which each one aspires, let alone at the present time of change and widespread uncertainty. At other times, persons have to deal with discouragement or the pressure of other emotional attachments that stalls a person on the path to the fulfilment. Many people experience this; for example, the



young man who had too many riches which kept him from accepting the call of Jesus, and because of this, went away sad, rather than full of joy (cf. Mk 10:17-22). Human freedom, despite the fact that it always needs to be purified and perfected, never loses the fundamental capacity to recognize the good and carrying it out. “Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start, despite their mental and social conditioning” (Laudato Si', 205).

Young People, the Faith and Vocational Discernment

PREPARATORY DOCUMENT

2. The Gift of Discernment Making decisions and guiding one’s actions in situations of uncertainty and in the face of conflicting inner forces is the place for exercising discernment, a classic term in the tradition of the Church which applies to a variety of situations. Indeed, one form of discernment is exercised in reading the signs of the times which leads to recognizing the presence and action of the Spirit in history. Moral discernment, instead, distinguishes what is good from what is bad. Still another form, spiritual discernment, aims to recognize temptation so as to reject it and proceed on the path to fullness of life. The connection of the various meanings of these forms is evident, a connection which can never be completely separated one from the other. With this in mind, the focus in the case of the synod is on vocational discernment, that is, the process by which a person makes fundamental choices, in dialogue with the Lord and listening to the voice of the Spirit, starting with the choice of one’s state in life. The question of how a person is not to waste the opportunities for self-realization is part-and-parcel of every man and woman. For the believer, the question becomes even more intense and profound, namely, how does a person live the good news of the Gospel and respond to the call which the Lord addresses to all those he encounters, whether through marriage, the ordained ministry or the consecrated life? Where can a person’s talents be put to good use: a professional life, volunteer work, service to the needy or involvement in civil and political life? The Spirit speaks and acts through the happenings in the life of each person, which in themselves are inexplicit or ambiguous, insofar as they are open to different interpretations. Discernment is required to reveal their meaning and to make a decision. The three verbs in Evangelii gaudium, 51, used to describe discernment, namely, “to recognize,” “to interpret” and “to choose”, can be of assistance in mapping out a suitable itinerary for individuals or groups and communities, fully aware that, in practice, the boundaries in the different phases are never clearly delineated. Recognizing Above all, “recognizing” concerns how life’s happenings, the people one meets, and the words one hears or reads affect the interior life, namely, the various “desires, feelings and emotions” (Amoris laetitia, 143) and their diverse expressions: sadness, gloom, fulfilment, fear, joy, peace, a feeling of emptiness, tenderness, anger, hope, apathy, etc. A person feels attracted or pushed in a variety of directions, without enough clarity to take action, a time of ups and downs and, in some cases, a real internal struggle. “Recognizing” requires making this emotional richness emerge and ascertaining these feelings without making a judgment. It also requires capturing the “flavour” that remains, that is, the consonance or dissonance between what is experienced and what is in the depths of the heart.



At this stage the Word of God is of great importance. Meditating on it, in fact, mobilizes the passions as in all experiences which touch one's inner self, but, at the same time, offers the possibility of making them emerge and identifying with them in the events it narrates. The stage of “recognizing” focuses on the ability to listen and on one’s feelings and emotions, without avoiding the arduous effort of silence, a critical step in personal growth, particularly for young people who are experiencing with greater pressure the intensity of various desires and cannot remain frightened by them, and thereby, renouncing even the great advances to which they are drawn. Interpreting “Recognizing” what has been tried is not enough. The next step is “interpreting”, in other words, to understand what the Spirit is calling the person to do through what the Spirit stirs up in each one. Oftentimes, a person stops to recount an experience, noting that the experience made a “deep impression.” Greater difficulty is encountered in understanding the origin and meaning of the desires and emotions one experiences and verifying whether they lead in a constructive direction or whether they lead to withdrawing into oneself. This interpretative stage is very sensitive, requiring patience, vigilance and even a certain knowledge. A person needs to be capable of taking into consideration the effects of social and psychological conditioning, which even requires the involvement of one’s intellectual faculties, without falling into the trap of constructing abstract theories about what would be good or nice to do. Even in discernment, “realities are greater than ideas” (Evangelii gaudium, 231). Likewise, “interpreting” cannot fail to confront reality and to consider the possibilities that realistically are available. “Interpreting” desires and inner movements requires an honest confrontation, in light of God's Word, with the moral demands of the Christian life, always seeking to apply them in the concrete situation that is being experienced. This effort leads the one who does it, not to settle for the legalistic logic of the bare minimum, but instead to seek a way to make the most of one’s gifts and possibilities, which results in an attractive and inspiring message for young people. The work of interpretation is carried out in an internal dialogue with the Lord, fully engaging a person’s abilities. The assistance of an experienced person in listening to the Spirit, however, is a valuable support that the Church offers, a support which would be unwise to disregard. Choosing Once all the desires and emotions are recognized and interpreted, the next step in making a decision is an exercise of authentic human freedom and personal responsibility, which, of course, is always connected to a concrete situation and therefore limited. The choice is subjected, then, to the blind force of impulse, to which a certain contemporary relativism ends up by assigning as ultimate criterion, norms imprisoning a person in continual change. At the same time, a person is freed from subjection to forces outside oneself, namely heteronomy. All of this requires coherency with one’s life. For a long time throughout history, basic decisions in life have not been made by the individuals concerned, a situation which still endures in some parts of the world, as previously mentioned in the first chapter. Promoting truly free and responsible choices, fully removed from practices of the past, remains the goal of every serious pastoral vocational programme. Discernment is the main tool which permits safeguarding the inviolable place of conscience, without pretending to replace it (cf. Amoris laetitia, 37). A decision needs to be proven by facts to see whether it is a right decision. A choice cannot remain imprisoned in an interiority which is likely to remain virtual or unrealistic — a real danger accentuated in contemporary culture — but is called to be translated into action, to take flesh, to embark on a path, accepting the risk of a confrontation with the reality which caused the desires and emotions. Other desires and emotions will arise in this stage; “recognizing” and “interpreting” them will allow the possibility of seeing whether the decision is good



or whether it is advisable to re- evaluate it. Consequently, “going out” is important, even with the fear of making a mistake, which, as previously seen, can be crippling. 3. Paths Towards Vocation and Mission Vocational discernment is not accomplished in a single act, even if, in recounting the development of a vocation, identifying specific moments or decisive encounters is possible. As for all important things in life, vocational discernment is a long process unfolding over time, during which one continues to monitor the signs used by the Lord to indicate and specify a vocation that is very personal and unique. The Lord asked Abraham and Sarah to leave their country, but only in a gradual process — not without mistaken steps — which clarified what was initially a mysterious “land that I will show you” (Gen 12:1). Mary herself makes progress in the awareness of her vocation through meditating on the words she hears and the events which took place, even those she did not understand (cf. Lk 2:50-51). Time is fundamental in verifying the effectiveness of a decision made. As taught in every page of the Bible, every vocation is directed towards a mission undertaken with reluctance or enthusiasm. Accepting the mission implies the willingness to risk one’s life and to travel the way of the cross, in the footsteps of Jesus, who firmly set out on his journey to Jerusalem (cf. Lk 9:51) to offer his life for humanity. Only by giving up being selfishly occupied with one’s needs does a person become open to accommodate God’s plan in family life, the ordained ministry or consecrated life and seriously to carry out one’s profession as well as sincerely to seek the common good. Particularly in places where the culture is more deeply marked by individualism, choices need to be examined to see whether the pursuit of self-fulfillment might be the result of narcissism or instead includes a willingness to live one’s life logically in compliance with the generosity of the gift of self. Consequently, contact with poverty, vulnerability and need are of great importance on the road to vocational discernment. Above all, members of the formation staff in seminaries should confirm and foster in seminarians a willingness to become imbued with the “'smell of the sheep.”

The Steps: Accompanying Youth so They Can:

1. Recognize

2. Interpret

3. Choose



The Ignatian Discernment Process

1. Prayer for indifference and guidance

a. Indifference meaning freedom from undo influence so God’s voice can be heard; openness to God’s

will even if I have a strong personal preference

b. Guidance—that my decisions will be informed by my Catholic Christian values; desire to live in Jesus,

with my life orientated to God

2. Assessment of the facts

a. Losses and gains of each choice

b. All factors—including one’s feelings

i. Why I want to make this choice

ii. How it would affect me

iii. How it would affect others

iv. How it would impact my relationship with God

c. Talk this through with another person—(an adult who accompanies you)

i. Reflector—not judge or decision-maker

ii. One who attends, summarizes, clarifies, reflects back what he/she hears you saying and

feeling—active listener

d. Write it out—pros and cons (St. Ignatius recommended this)

i. Helps one be objective

ii. Spend time with each alternative, seeing how it “feels”

e. Think of being on my deathbed—which choice do I wish I had made

f. Think of another person coming to me with the same choices: what do I think she/he should do?

3. Confirmation of my choice from God

a. Indicator: inner peace which has a “rightness” and a feeling of being in harmony with oneself

b. Doesn’t mean there won’t be challenges and losses (reflect on Jesus in the Garden of Gethsemane

once he surrendered to God’s will)

c. “We can trust God to accept and bless any choice we make after we have done all we reasonably

can to make that choice well.”

Role of the Adult Accompanying the Young Person

1. Present the process

2. Be part of the process as listener, reflector, questioner—helping the youth find their deepest wanting

3. Be a catechist—share God’s purpose for everyone and God’s gift of freedom so the young person isn’t

panicked in trying to discover a pre-planned road map for her/his life

4. Caution the young person not to use discernment for everything—it’s too big for that

Taken from The Art of Christian Listening by Thomas N. Hart



Joy as Indicator Frederick Buechner

Vocation: “It comes from the Latin vocare, to call, and means the work a person is called to by God. There are all different kinds of voices calling you to all different kinds of work, and the problem is to find out which is the voice of God rather than of Society, say, or the Super-ego, or Self-Interest. By and large a good rule for finding out is this. The kind of work God usually calls you to is the kind of work (a) that you need most to do and (b) that the world most needs to have done. If you really get a kick out of your work, you've presumably met requirement (a), but if your work is writing TV deodorant commercials, the chances are you've missed requirement (b). On the other hand, if your work is being a doctor in a leper colony, you have probably met requirement (b), but if most of the time you're bored and depressed by it, the chances are you have not only bypassed (a) but probably aren't helping your patients much either. Neither the hair shirt nor the soft berth will do. The place God calls you to is the place where your deep gladness and the world's deep hunger meet.” - Originally published in Wishful Thinking http://www.frederickbuechner.com/quote-of-the-day/2017/7/18/vocation

(Joseph) Campbell answered (Bill) Moyer’s question of how to find one’s bliss by referring to Sinclair

Lewis’s novel Babbitt. He pointed to the last line of the novel, where Babbitt says, “I have never done

the thing that I wanted to do all my life.” Campbell commented, “That is a man who never followed his

bliss.”…Then Moyers followed up by asking, “What happens when you follow your bliss?” and

Campbell said, “You come to bliss.”

Joseph Campbell with Bill Moyers

http://www.frederickbuechner.com/wishful-thinking-a-seekers-abc

http://www.frederickbuechner.com/quote-of-the-day/2017/7/18/vocation

guiding youth in discernment · 2020-06-10 · reflections on the principles of a course in...

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