As many of you know, the themes addressed by your SIIAEC  meeting in Warsaw are topics that our movement has been working on over the past year. The concerns raised by members of our movement around world have led us to launch a campaign on Christian Citizenship and the Crisis of Democracy.

     This crisis of governance is not unique to Europe. We see the rise of xenophobia and populism in many places around the world, including here in the United States. We see corruption in nearly all levels of government from the local to the international. I see my students asking questions about the future: Is there any hope in democracy? Is there a future for international structures such as the European Union or United Nations? Should we just give up?

Building Communities for Social and Personal Change

Pope Francis meets a group of immigrants at the pier in Lampedusa, Italy. Since his election, Pope Francis has called  attention to an unprecedented global crisis. Never before have people and planet been so threatened by human sinfulness. Consider, for example, the massive global humanitarian crisis marked by refugee flows in nearly every region of the world. Or the ecological and human destruction resulting from our excessive consumption patterns. At the national level in many countries, including the United States, we are seeing a crisis in democracy and a rise in xenophobia, isolationism and nationalism.


The Catholic Church in Ireland is “very lacking” in people of intellect who, educated in their faith, can address the pressing issues of the day, Catholic Archbishop of Dublin Diarmuid Martin has said.

He was “haunted” by a quote from Pope Benedict at the beatification of Cardinal Newman in 2010. “He said: ‘The service to which Blessed John Henry was called involved applying his keen intellect and his prolific pen to many of the most pressing ‘subjects of the day’,” the Archbishop recalled.

“If the place of the Church in the current social and political discussion in Ireland risks becoming increasingly marginal, this is not just due to some sort of external exclusion; it is also because the Church in Ireland is very lacking in ‘keen intellects and prolific pens addressing the pressing subjects of the day’,” said the Archbishop.


     This document was Jointly prepared by the following throe international movements : International Young Christian Workers, International Movement for Agricultural and Rural Catholic Youth, and the International Young Catholic Students, and thus it has a place in the increasing growth of a closer collaboration among them.  These three movements meet regularly to discuss the common problems that arise in connection with their apostolic work among a large part of the youth that they deal with. They hope to see this international cooperation become intensified on a continental, national, and local basis. This common endeavor, on all of these levels, is becoming a living reality, of real benefit to society and to the Church.

     This collaboration is furthered by the common approach these three movements have for apostolic action among the youth, as this document shows. Since the announcement of the Council, as described in various other documents, tho preparation of ideas concerning the apostolate has been noticeably intensified. It is not, therefore, necessary to repeat the principles already developed in these documents. We wish to develop here our common plan for action in the area confided to us by the Church: youth.

     The apostolate among youth seems particularly important to us at this moment in human history. The transformation of the modern world, in society, politics and religion, poses for the young questions that are often deeply disturbing. The future of the world and of the Church depends upon the answers that this youth, which in certain continents is more than half of the population, will be able to find.

     Our movements, which aim at helping these young people to discover the meaning of their vocation are not, however, the only ones concerned. The political and social organizations of many countries are showing an increasing interest in the matter.  By mandating our movements the Church has recognized the responsibility that is the right of the young laity, and it has entrusted them with an apostolic mission.

Here's a little more background on the Argentinian "theology of the people" now made famous by Pope Francis from an excellent new, little book, Le pape du peuple, which is a series of interviews by Bernadette Sauvaget with the theologian Juan Carlos Scannone.

As noted previously, Scannone, who cites his participation at an important conference organised by ICMICA in Rome in 1974, is one of a trio of Argentinian theologians alongside Lucio Gera and Rafaël Tello, whose influence on Pope Francis he confirms, who were responsible for the development of the theology of the people.

Since taking office, Pope Francis has profoundly reminded the church about the Christian vocation to work for a more just, equitable, and sustainable world. This task, he insists, becomes all the more urgent in the face of contemporary global challenges such as climate change, inequalities, the refugees crisis, and the passive attitude that he describes as “the globalization of indifference.” In Evangelii Gaudium, Francis makes this task clear:

“the Gospel is not merely about our personal relationship with God. Nor should our loving response to God be seen simply as an accumulation of small personal gestures to individuals in need, a kind of “charity à la carte”, or a series of acts aimed solely at easing our conscience. The Gospel is about the kingdom of God (cf. Lk 4:43); it is about loving God who reigns in our world. To the extent that he reigns within us, the life of society will be a setting for universal fraternity, justice, peace and dignity. Both Christian preaching and life, then, are meant to have an impact on society. (180)”

But what is the best way for us to have a positive “impact on society?” How can any of us ever have an impact on destructive attitudes and social arrangements, what the Catholic tradition describes as “structures of sin”?

The initial ecclesiological insights of catholic action

              In 1916, Pope Pius XI created Catholic Action (CA) based on various, especially Italian apostolic realities of laypersons (the 1874 “Opera dei Congressi Cattolici”, the 1895 FUCI, the 1908 “Unione Donne”, etc.). The first statute defined C.A. as “the participation of the laity in the hierarchical apostolate”. The JOCI, as a  specialized  experience of C.A., begun by J. Cardijn in Brussels, was officially recognized in 1925. Subsequently, other specialized youth movements appeared such as MIJARC, JICI, MIDADE, JECI (inspired by the 1921 MIEC Pax Romana), as well as the corresponding movements for adults (MMTC, MIAMSI, FIMARC, MIIC).

     “The missionary dimension should characterise all Church structures, even the Roman Curia”. The Secretary of State, Cardinal Pietro Parolin, today met the Secretariat of the Catholic Action International Forum and expressed his appreciation for the objectives for international ecclesial cooperation which characterise the IFCA ’Ac ensalida’ (Outgoing CA) programme. 

The IFCA Secreteriat held its meeting in Rome during these last few days to fine tune the agenda of the commitments which will be undertaken during the coming two years. The meeting was attended by 30 national leaders and priest assistants from the 5 Countries which make up the IFCA coordinating organism – Argentina, Italy, Romania, Spain and Burundi and Rwanda. There were unitary working sessions as well as working sessions focused on different age-groups.