World Youth Day 2018 represents another step in preparation for the international WYD due to take place in Panama in January 2019. This new stage of our pilgrimage falls in the same year that the Ordinary Assembly of the Synod of Bishops will meet on the theme: Young People, the Faith and Vocational Discernment. This is a happy coincidence. The focus, prayer and reflection of the Church will turn to you young people, with the desire to receive and, above all, to embrace the precious gift that you are to God, to the Church and to the world.

As you already know, we have chosen to be accompanied on this journey by the example and intercession of Mary, the young woman of Nazareth whom God chose as the Mother of his Son. She walks with us towards the Synod and towards the WYD in Panama. If last year we were guided by the words of her canticle of praise – “The Almighty has done great things for me” (Lk 1:49) – teaching us to remember the past, this year we seek, together with her, to listen to the voice of God who inspires courage and bestows the grace needed to respond to his call: “Do not be afraid, Mary, for you have found favour with God” (Lk 1:30). These are the words addressed by God’s messenger, the Archangel Gabriel, to Mary, an ordinary girl from a small village in Galilee.

1. Do not be afraid!

As is understandable, the sudden appearance of the angel and his mysterious greeting: “Hail, full of grace, the Lord is with you” (Lk 1:28), strongly disturbed Mary, who was surprised by this first revelation of her identity and her vocation, as yet unknown to her. Mary, like others in the Sacred Scriptures, trembles before the mystery of God’s call, who in a moment places before her the immensity of his own plan and makes her feel all her smallness as a humble creature. The angel, seeing the depths of her heart, says: “Do not be afraid”! God also reads our inmost heart. He knows well the challenges we must confront in life, especially when we are faced with the fundamental choices on which depend who we will be and what we will do in this world. It is the “shudder” that we feel when faced with decisions about our future, our state of life, our vocation. In these moments we are troubled and seized by so many fears.

And you young people, what are your fears? What worries you most deeply? An “underlying” fear that many of you have is that of not being loved, well-liked or accepted for who you are. Today, there are many young people who feel the need to be different from who they really are, in an attempt to adapt to an often artificial and unattainable standard. They continuously “photo-shop” their images, hiding behind masks and false identities, almost becoming fake selves. Many are obsessed by receiving as many “likes” as possible. Multiple fears and uncertainties emerge from this sense of inadequacy. Others fear that they will not be able to find an emotional security and that they will remain alone. Many, faced with the uncertainty of work, fear not being able to find a satisfactory professional position, or to fulfil their dreams. Today a large number of young people are full of fear, both believers and non-believers. Indeed, those who have accepted the gift of faith and seek their vocation seriously are not exempt from fears. Some think: perhaps God is asking or will ask too much of me; perhaps, by following the road he has marked out for me, I will not be truly happy, or I will not be able to do what he asks of me. Others think: if I follow the path that God shows me, who can guarantee that I will be able to follow it through? Will I become discouraged? Will I lose my enthusiasm? Will I be able to persevere for the whole of my life?

In moments when doubts and fears flood our hearts, discernment becomes necessary. It allows us to bring order to the confusion of our thoughts and feelings, to act in a just and prudent way. In this process, the first step in overcoming fears is to identify them clearly, so as not to find yourself wasting time and energy by being gripped by empty and faceless ghosts. And so, I invite all of you to look within yourselves and to “name” your fears. Ask yourselves: what upsets me, what do I fear most in this specific moment of my life today? What blocks me and prevents me from moving forward? Why do I lack the courage to make the important choices I need to make? Do not be afraid to face your fears honestly, to recognize them for what they are and to come to terms with them. The Bible does not ignore the human experience of fear nor its many causes. Abraham was afraid (cf. Gen 12:10ff), Jacob was afraid (cf. Gen 31:31; 32:7), and so were Moses (cf. Ex 2:14; 17:4), Peter (cf. Mt 26:69ff) and the Apostles (cf. Mk 4:38-40; Mt 26:56). Jesus himself, albeit in an incomparable way, experienced fear and anguish (cf. Mt 26:37; Lk 22:44).

“Why are you afraid? Have you no faith?” (Mk 4:40). In admonishing his disciples Jesus helps us to understand how the obstacle to faith is often not scepticism but fear. Thus understood, the work of discernment identifies our fears and can then help us to overcome them, opening us to life and helping us to calmly face the challenges that come our way. For us Christians in particular, fear must never have the last word but rather should be an occasion to make an act of faith in God… and in life! This means believing in the fundamental goodness of the existence that God has given us and trusting that he will lead us to a good end, even through circumstances and vicissitudes which often bewilder us. Yet if we harbour fears, we will become inward-looking and closed off to defend ourselves from everything and everyone, and we will remain paralyzed. We have to act! Never close yourself in! In the Sacred Scriptures the expression “do not be afraid” is repeated 365 times with different variations, as if to tell us that the Lord wants us to be free from fear, every day of the year.

Discernment is indispensable when searching for one’s vocation in life. More often than not our vocation is not obvious or evident at first but rather something we come to understand gradually. Discernment, in this case, should not be seen as an individual effort at introspection, with the aim of better understanding our interior make-up so as to strengthen us and acquire some balance. In such instances the person can become stronger, but is still confined to the limited horizon of his or her possibilities and perspectives. Vocation, however, is a call from above, and discernment in this context principally means opening ourselves to the Other who calls. Prayerful silence is therefore required in order to hear the voice of God that resounds within our conscience. God knocks at the door of our hearts, as he did with Mary; he longs to establish friendship with us through prayer, to speak with us through the Sacred Scriptures, to offer us mercy in the Sacrament of Reconciliation, and to be one with us in the Eucharist.

It is also important to dialogue with and encounter others, our brothers and sisters in the faith who have more experience, for they help us to see better and to choose wisely from the various possibilities. When the young Samuel hears the voice of the Lord, he does not recognize it immediately. Three times he runs to Eli, the older priest, who in the end proposes the right response to give to the Lord’s call: “If he calls you, you shall say: ‘Speak Lord, for your servant hears.’” (1 Sam 3:9). In your doubts know that you can rely on the Church. I know that there are very good priests, consecrated men and woman and lay faithful, many of whom are also young, who can support you like older brothers and sisters in the faith. Enlivened by the Holy Spirit, they will help you to make sense of your doubts and understand the plan of your own vocation. The other is not only a spiritual guide, but also the person who helps us open ourselves to the infinite riches of the life that God has given us. It is important to create spaces in our cities and communities to grow, to dream and to look at new horizons! Never lose the enthusiasm of enjoying others’ company and friendship, as well as the pleasure of dreaming together, of walking together. Authentic Christians are not afraid to open themselves to others and share with them their own important spaces, making them spaces of fraternity. Dear young people, do not allow the spark of youth to be extinguished in the darkness of a closed room in which the only window to the outside world is a computer and smartphone. Open wide the doors of your life! May your time and space be filled with meaningful relationships, real people, with whom to share your authentic and concrete experiences of daily life.

2. Mary!

“I have called you by name” (Is 43:1). The first reason not to fear is the fact that God has called us by name. The angel, God’s messenger, called Mary by name. To God belongs the power to give names. In the work of creation, he calls into existence every creature by name. There is an identity behind a name, that which is unique in every single thing, in every single person; that intimate essence that only God truly knows. This divine prerogative was shared with man when God invited him to name the animals, the birds and also his own offspring (Gen 2:19-21; 4:1). Many cultures share this profound biblical vision; they recognize in a name the revelation of the profound mystery of life and the meaning of existence.

When God calls someone by name, he also reveals to the person his vocation, his plan of holiness and fulfilment, through which the person becomes a gift to others and is made unique. And when God wants to expand the horizons of life, he gives a new name to the person he is calling, as he did with Simon, whom he called “Peter”. From here comes the custom of taking a new name when entering a religious congregation, to indicate a new identity and mission. Since the divine call is unique and personal, we need the courage to disentangle ourselves from the pressure of being shaped by conforming patterns, so that our life can truly become an authentic and irreplaceable gift to God, to the Church and to all.

Dear young people, to be called by name is therefore a sign of our great dignity in the eyes of God and a sign of his love for us. God calls each one of you by name. All of you are the “you” of God, precious in his eyes, worthy of respect and loved (cf. Is 43:4). Welcome with joy this dialogue that God offers you, this appeal he makes to you, calling you by name.

3. You have found favour with God

The main reason why Mary need not be afraid is that she has found favour with God. The word “grace” speaks of love freely given, not owed. How much we are encouraged to know that we do not have to earn the closeness and help of God, by presenting a “Curriculum Vitae of excellence”, full of merits and successes! The angel says to Mary that she has already found favour with God, not that she will obtain it in the future. And the same formulation of the angel’s words helps us understand that divine grace is continuous, not something passing or fleeting; for this reason, it will never fail. Even in the future, the grace of God will always be there to sustain us, especially in moments of trial and darkness.

The continuous presence of divine grace encourages us to embrace our vocation with confidence; our vocation demands a commitment of faithfulness that needs to be renewed each day. Our vocational path is not without its crosses: not only our initial doubts, but also the frequent temptations that crop up along the way. The feeling of inadequacy accompanies Christ’s disciple to the end. Yet he or she knows the help of God’s grace.

The Angel’s words descend upon our human fears, dissolving them with the power of the Good News of which we are heralds: our life is not pure chance or a mere struggle for survival, rather each of us is a cherished story loved by God. That we have “found grace in his eyes” means that the Creator sees a unique beauty in our being and that he has a magnificent plan for our lives. The awareness of this certainty, of course, does not resolve all our problems nor does it take away life’s uncertainties. But it does have the power to transform our life deeply. The unknown that tomorrow holds for us is not a dark threat we need to overcome, but a favourable time given to us for living out the uniqueness of our personal vocation, and for sharing it with our brothers and sisters in the Church and in the world.

4. Courage in the present moment

From the certainty that God’s grace is with us comes the strength to take courage in the present moment: the courage to carry forward what God asks of us here and now, in every area of our lives; courage to embrace the vocation which God reveals to us; courage to live out our faith without hiding or diminishing it.

Yes, when we open ourselves to God’s grace, the impossible becomes a reality. “If God is for us, who can be against us?” (Rom 8:31). God’s grace touches the “now” of your lives, “takes hold” of you as you are, with all your fears and limits, but it also reveals his marvellous plans! You young people need to know that someone truly believes in you: please know that the Pope has confidence in you, that the Church has confidence in you! For your part, have confidence in the Church!

To the young Mary was entrusted an important task, precisely because she was young. You young people have strength as you go through a phase of your lives where energy is not lacking. Make use of this strength and this energy to improve the world, beginning with the realities closest to you. I want important responsibilities to be given to you within the Church; that there may be the courage to make space for you; and that you may be prepared to take on these responsibilities.

I invite you once again to contemplate Mary’s love: a caring, dynamic and concrete love. A love full of boldness and focused completely on the gift of self. A Church permeated by these Marian qualities will always be a Church going forth, one that goes beyond her own limits and boundaries to let the grace she has received overflow. If we allow ourselves to be truly touched by Mary’s example, we will live out authentically that charity which urges us to love God above all else and above ourselves, to love those with whom we share our daily life. And we will also love those who may seem hardly lovable in themselves. It is a love that is service and dedication, above all towards the weakest and poorest, love that transforms our faces and fills us with joy.

I would like to end with the beautiful words Saint Bernard used in a famous homily on the mystery of the Annunciation, words that express the anticipation of all humanity for Mary’s response: “You have heard, O Virgin that you will conceive and bear a son; you have heard that it will not be by man but by the Holy Spirit. The angel awaits an answer… We too, O Lady, are waiting for your word of compassion… In your brief response we are to be remade in order to be recalled to life… This is what the whole earth waits for, prostrate at your feet… Answer quickly, O Virgin” (Sermon 4, 8-9; Opera Omnia).

Dear young people, the Lord, the Church, the world are waiting for your answer to the unique call that each one receives in this life! As World Youth Day in Panama draws closer, I invite you to prepare yourselves for our gathering with the joy and enthusiasm of those who wish to participate in such a great adventure. WYD is for the courageous! Not for young people who are searching only for comfort and who withdraw whenever difficulties arise. Do you accept the challenge?

From the Vatican, 11 February 2018

VI Sunday of Ordinary Time
Memorial of the Blessed Virgin Mary of Lourdes

• „Yogyakarta Principles on the Application of International Human Rights Law in relation to Sexual Orientation and Gender Identity” (2007), prepared by twenty-nine experts of the International Commission of Jurists and the International Service for Human Rights
• „Standards for sexuality education in Europe. A framework for policy makers, educational and health authorities and specialists” (2010), by WHO Regional Office for Europe and Federal Centre for Health Education
• „Council of Europe Convention on preventing and combating violence against women and domestic violence” (2011).

1. From marriage to variety

Following a general norm of human rights which says „all human beings are born free and equal in dignity and rights, and that everyone is entitled to the enjoyment of human rights without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status” „Yogyakarta Principles” conclude that human rights are not only violated in case of refusal, restriction or discrimination, which is what the general norm stipulates. It is enough not to accept some feature, some human affliction that is considered immoral or unacceptable in a certain cultural milieu, to speak about violation of human rights. Such affliction could be homosexual acts, gay, lesbian or bisexual identity, following transgenderism, transsexualism or intersexualism, to name but a few. It is significant that gender ideology does not only limit to reminding that persons supporting the features considered by the society immoral or unacceptable (as mentioned above) are entitled to exercise human rights due to their being humans (which is clearly understood). Gender ideology does not content itself with ensuring that persons having socially unacceptable views should be tolerated in the proper sense of this term, that is to say they should be respected despite disapproval for their beliefs. This ideology goes on to claim that the states consider all non-heterosexual behaviour as a norm, treating them practically as part of human rights, and introduce such an arbitrary ruling into their legislation despite the opinion of the majority of their citizens and even without the necessity to ask the citizen’s opinion, for example through a referendum. What is more, gender ideology even demands to punish all who protest against such law or express their disapproval for considering such behaviour as a norm because of among the others different views on religion, ethics, aesthetic sensitivity or morality.

And so, „Yogyakarta Principles…”, stipulate that „States shall…”

• carry out changes in the constitutions so that they contain „ the principles of equality and non-discrimination on the basis of sexual orientation and gender identity and ensure the effective realisation of these principles”,
• introduce trainings and educational programs that will eliminate prejudice and discrimination against LGBTQ persons (lesbians, gays, bisexuals, transgender, queer persons etc.),
• abolish legislation against sex reassignment surgery due to sexual orientation,
• provide state assistance for patients undergoing such surgery or correction process,
• grant the right to unlimited sexual contacts for all persons above the consent age regardless of sexual orientation,
• abolish of any restriction regarding expressing one’s sexual identity through clothing, speech or behaviour,
• legally forbid considering any sexual orientation or gender identity as a disease subject to treatment,
• refrain from using notions such as „public order, public morality, health and public safety” to limit the freedom of opinion and speech,
• not hinder organisation of public gatherings aimed at expressing support for non-heterosexual behaviour or identity,
• ensure that the above mentioned freedom of speech and opinion must not violate the rights and liberty of LGBT persons, while each single act of violation of these rights should result in criminal persecution – which in fact means a ban on any criticism or protest against the behaviour of LGBT persons,
• ensure that professed religion must not interfere with or impose any beliefs other than these of its believers, regardless of their sexual orientation or gender identity,
• provide training on various sexual orientation and gender identities for the police, judges, prosecutors, other judiciary clerks, lawyers, penitentiary services, the army and other uniformed services, government administration, those who exercise executive power, clerks, public service officers, national healthcare staff, teachers, pupils and students,

Furthermore, „ the mass media avoid the use of stereotypes in relation to sexual orientation and gender identity, and promote tolerance and the acceptance of diversity of human sexual orientation and gender identity, and raise awareness around these issues”.

One can clearly notice that in such a new order there is no place for a Christian marriage.

1. Moral decay as a formation method

In „Standards for Sexuality Education” it says „Sexuality education begins in early childhood and is conducted further in the periods of adolescence and adulthood”.

Sexuality education is an extremely important matter for gender ideology supporters. On the basis of “The United Nations Convention on the Rights of the Child” (1989), which underlines the right of the child to information and the duty of the state to issue legal acts regarding sexuality education,  as well as following the opinion of WHO Regional Office stipulating that sexuality rights are human rights and contain the right to sexuality education, „Standards for Sexuality Education” demand from the state to organise such classes as compulsory in schools or other places. At the same time the document releases parents from their natural duty to acquaint their children with the matter by claiming they would not be the best teachers due to their close family relationship, possibly resulting in embarrassment. The document goes on to say that any parental opposition against their child’s participation in such classes should not be taken into consideration, as the right of the child to information is superordinate to the right of parents to protest in this matter, despite the fact that in many states the constitutions entitle parents to bring up children according to their beliefs. Still, the document calls for violation of parents’ rights claiming that some of those who originally protested against compulsory sexuality education later were satisfied with it. Unfortunately, one will not find anything in the document about the parents who remained dissatisfied with compulsory sexuality education. It is hard to resist an impression that this is an attempt at forced sexuality indoctrination, especially when one finds out what kind of sexuality education is promoted by “ Standards…”.

There are generally three kinds of sexuality education:

1. type 1, more commonly known as “Education for life in the family” is aimed at preparation of the youth for living in the family and marriage, it supports premarital sexual abstinence and does not accept contraception.
2. Type 2, in which premarital abstinence is mentioned as an option, but contraception methods are presented as well.
3. Type 3 – it is the same as type 2 but also presents in a broader perspective individual and sexual development based on premarital relationship and non-heterosexual intercourse, sex reassignment surgery or correction, as well as  non-heteronormative behaviour (transvestite, transgender or queer patterns).

As one can easily guess, “Standards…” considers type 3 as the only correct method of sexuality education and at the same time expresses dissatisfaction because of the fact that in the USA and East Europe there are conducted almost exclusively type 1 and type 2 sexuality education classes (during communist period East Europe saw almost only type 1 classes). In West and North Europe it is type 3 that dominates. It is also worth remarking that in some countries (for example Germany and Sweden parents have no right to refuse to send their child to type 3 sexuality education classes).

Let us now look at some issues recommended by WHO Regional Office in “Standards…” as curriculum for sexuality education classes for children and the youth:

• age 0-4 years – joy and pleasure from touching a child’s own body, masturbation, awareness of various types of relationship, various models of family.
• Age 4-6 years – same sex relationships, respect for various sexuality norms. Satisfaction and pleasure coming from touching one’s body (masturbation, self-stimulation).
• Age 6-9 years – Body changes, menstruation, ejaculation. Choices regarding parenthood and pregnancy. Procreation myths. Various contraception methods. Acceptance for variety.
• Age 9-12 years – effective use of condoms and contraception. Pleasure, masturbation, orgasm. Differences between gender identity and biological sex; love towards same-sex persons. Acceptance for various opinions, views and behaviour regarding sexuality.
• Age 12-15 years – making a conscious choice about contraception methods and their effective use. Gender identity and sexual orientation, including homosexuality and “coming-out”. Pregnancy (also in a same-sex relationship). A skill to negotiate and communicate to have a safe sexual intercourse.
• Age 15 years and over – critical approach to cultural and religious norms regarding pregnancy, parenthood etc. Acceptance for various sexual orientations and identities. A change of possible negative feelings (for example disgust and hatred) towards homosexuality for acceptance of sexual differences. “Coming out” (that is to say revealing to others one’s homosexual or bisexual feelings). Structure of the family, forced marriage, homosexuality, bisexuality, asexuality, alone parenthood.

Those who read only some elements of this curriculum will clearly see that it inevitably leads to sexualization and demoralisation of children and the youth. Naturally regardless of their parents’ opinion.

Some countries, running a different kind of sexuality education than type 3, are criticised by the supporters of gender ideology for not having sexuality education at all, which is obviously not true. That was the case of Poland where mainly type 1 sexuality education has been conducted for years. It is interesting, though, to compare the results of education in both types. According to the data revealed on December 16^th, 2016 in TV Trwam by Antoni Zięba PhD, the head of Polskie Stowarzyszenie Obrońców Życia Człowieka (Polish Pro-Life Association), in Sweden (with a population of about 9milion people) the number of abortions in the group of girls under 19 is around 6,000 while in Poland with a four times larger population the number of abortions in the same group totals 20*. In the UK, where the number of female students under 19 (about 1.9m) is comparable to Poland (approximately 1.4m), the number of abortions in this age group totals around 40k-45k, which is almost 2000 times higher than in Poland. The rate of HIV/AIDS incidence in Poland is two or three times lower than in the other mentioned countries. It should be noted that in Sweden the youth are given contraception and condoms for free while in the UK students receive emergency contraceptive pills on top.

The effects of both types of sexuality education require no further comments.

* So called “abortion underground” is estimated in Poland at 7,000 – 14,000, therefore the real number of abortions (including those not registered) carried out in Poland by girls under 19 should amount to a few hundred, which is still a much better result than in the aforementioned countries.

1. Family redefined

Gender ideology tries to replace the model of the family known for years, based on one man and one woman, with the model which is limited neither by the gender of spouses nor their number in a given marital relationship. In “Yogyakarta principles …” one can read that “Everyone has the right to found a family, regardless of sexual orientation or gender identity. Families exist in diverse forms. No family may be subjected to discrimination on the basis of the sexual orientation or gender identity of any of its members.”

Therefore it is required from states to enable concluding marriage and establishing family on legal and administrative level, which in consequence leads to adoption of children or assisted procreation (including in-vitro fertilization)for all citizens regardless of sexual orientation or gender identity. According to “Standards of Sexuality Education…”states should also legalize variety of family forms, which is supposed to result in acceptance for participation of non-heterosexual couples and families in social welfare state programs and exercising other privileges reserved so far for heterosexual relationships. In the long run these privileges are expected to be granted also for the families consisting of more than two spouses. As far as sexual orientation of potential adoption parents is concerned, it is not supposed to be considered as contrary to the child’s good.

“Council of Europe Convention on preventing and combating violence against women and domestic violence” (2011) is another document, which under the pretext of preventing violence against women tries to introduce gender ideology into state legislation. Although the title suggests best intentions, the document itself hardly offers anything new to the existing legislation of many European states. It is based on wrong ideological assumptions “recognising that violence against women is a manifestation of historically unequal power relations between women and men, which have led to domination over, and discrimination against, women by men and to the prevention of the full advancement of women”, as well as that it is violence against women which mainly causes women subjection towards men, and finally, according to the document, this violence is of structural  nature.

However, the issue of this violence becomes even more complicated, if we consider, what is understood by “man” and “woman” in the “Council of Europe Convention…”. According to the definition given by this document “gender” shall mean the socially constructed roles, behaviours, activities and attributes that a given society considers appropriate for women and men”. In other words, the woman is not a person who was born a woman, with chromosomes XX in DNA defining gender, but it is rather a person who fulfils a role considered feminine in the society. As one can see, the definition of sex (determined biologically) has been replaced with gender (defined culturally). In a result the name “woman” can be used both for a wife and mother of three children and a homosexual after sex reassignment surgery or a male transvestite, because this person considers themselves a woman and fulfils such a role. Consequently the convention is to protect the women and men who have changed their sex for female or are transvestites from the women and men who have changed their sex for male or are transvestites. What is more, this protection is supposed to cover also incidents of domestic violence, which assumes the existence of relationships and “families” consisting of persons connected by all kinds of bonds mentioned so far. The number of spouses in such “families” may exceed two.

It is also worth attention to see how the “Convention…” recommends to lower the rate of domestic violence and violence against women: “Parties shall take the necessary measures to promote changes in the social and cultural patterns of behaviour of women and men with a view to eradicating prejudices, customs, traditions and all other practices which are based on the idea of the inferiority of women or on stereotyped roles for women and men.”

The aforementioned suggestion reduces sex only to a gender-based role in the society, which contradicts Christian anthropology, changes the family concept, removes any restrictions regarding the number of spouses, their sex, orientation and gender identity, while children can be born in a result of in-vitro fertilization or can be deprived of their natural right to have a mother and father (also in a foster-family). Taking into account such a model of the family recommended by gender ideology supporters one should draw the only possible conclusion that it cannot be in line with Christian idea of marriage and the family.

Instead of the conclusion

Vatican press services have published the conversation of Pope Francis with the Polish bishops (“Transcript of Pope’s Dialogue with Polish Bishops”) that took place in Cracow on the 27^th of July, 2016 during the World Youth Day. One of the issues regarded gender ideology. This is what the Holy Father said:”In Europe, in America, in Latin America, in Africa, in some countries of Asia, there are ideological colonizations. And one of these – I say it clearly with name and surname “ is gender! Today children, children are taught this in school that one can choose one’s sex! And why do they teach this? Because the books <used> are those of individuals and institutions that give money. They are ideological colonizations, supported also by very influential countries. And this is terrible. Speaking with Pope Benedict, who is well and has clear thinking, he said to me: “Holiness, this is the time of the sin against God the Creator!” He is intelligent! God has created man and woman; God created the world thus, and thus, and thus…, and we are doing the opposite. God has given us an “untilled” state, so that we can till it; and then, with this tilling, we are doing things that are taking us back to the “untilled” state! We must think about what Pope Benedict said: It’s the time of the sin against God the Creator!” And this (reflection) will help us.”

Abstract

Gender is one of the greatest lies of the current world, affecting especially marriage and family. Under the pretext of fighting for equal rights of men and women, spreading tolerance and getting rid of discrimination, there has been an ongoing attempt at carrying out a cultural revolution, during which (against inhabitants of given states) international institutions recommend implementation of various directives containing that ideology. This article is to present main postulates of three directives by international institutions regarding marriage and family.

„Yogyakarta Principles” conclude that human rights are not only violated in case of refusal, restriction or discrimination, which is what the general norm stipulates. It is enough not to accept some feature, some human affliction that is considered immoral or unacceptable in a certain cultural milieu, to speak about violation of human rights. While the document does not mention the humanness of these persons as a basis for human rights and the source of tolerance and respect (which does not mean acceptance of disadvantages or beliefs), it demands  that the states consider all non-heterosexual behaviour as a norm, treating them practically as part of human rights, and introduce such arbitrary ruling into their legislation despite the opinion of the majority of citizens and even without the necessity to ask the citizen’s opinion. Thus a martial bond, which is the only one of its kind, is transformed into legally protected obscure heterosexual and non-heterosexual relationships.

The promoted gender-based model of sexuality education for children and youth results in a moral decay.  „Standards for sexual education in Europe. A framework for policy makers. Educational and health authorities and specialists” (2010), by WHO Regional Office for Europe and Federal Centre for Health Education demand from the state to organise such classes as compulsory in schools or other places. At the same time the document releases parents from their natural duty to acquaint their children with the matter by claiming they would not be the best teachers due to their close family relationship, possibly resulting in embarrassment. The document goes on to say that any parental opposition against their child’s participation in such classes should not be taken into consideration, as the right of the child to information is superordinate to the right of parents to protest in this matter, despite the fact that in many states the constitutions entitle parents to bring up children according to their beliefs. Those who read only some elements of this curriculum will clearly see that it inevitably leads to sexualization and demoralisation of children and the youth. Naturally regardless of their parents’ opinion.

Gender ideology tries to replace a long established model of the family, founded by one man and one woman with the model which is limited neither by the gender of spouses nor their number in a given marital relationship. In “Yogyakarta principles …” one can read that “Everyone has the right to found a family, regardless of sexual orientation or gender identity. Families exist in diverse forms. No family may be subjected to discrimination on the basis of the sexual orientation or gender identity of any of its members.”

According to recommendations of “Council of Europe Convention on preventing and combating violence against women and domestic violence” (2011), which reduce sex only to a gender-based role in the society and taking into account a change of the family model proposed by gender ideology supporters in the aforementioned documents one should draw the only possible conclusion that it cannot be in line with Christian idea of marriage and the family.

In this article we address one of the most important current problems concerning the future of the family in the XXI century: how to prepare young people to the family life? Due to the complexity of the problem and obvious limits of a short article we do not aim to study the problem in an exhaustive way. Instead, we first outline some of the most important principles regarding the role of the family in this context and then we point out to some of the recent trends which can be observed in the teaching of the Church and in its reception among young people.

The article is based on three main sources and is divided into three corresponding parts. The first one, which focuses on pedagogical, psychological and sociological issues, regarding the problems of the educational role of the family, is based on the article of M. Ryś, who has studied the problem in her article: The role of the family in the preparation of children and youth for marital and family life. We focus on defining the tasks which await parents who want to prepare, in a conscious, systematic and constructive way, their children to become in future good spouses and good parents, able to form a healthy family.

In the second part we examine some of the new trends in the field introduced in his teaching by Pope Francis, who always prefers to teach in terms of examples and encouragements, instead of prohibitions and injunctions. We present this aspect of his style considering two concrete examples, which can be very helpful for parents and for Catholic educators in their everyday educational effort. The first one comes from the address of the Pope to a group of 20 couples for which he was celebrating the sacrament of marriage in St. Peter’s Basilica in 2014. The other example is taken from his recent apostolic exhortation Amoris Laetitia.

Lastly, in the third part, we concentrate on a very interesting phenomenon of a renewed reception among young people of the teaching of Pope John Paul the Great. As an example we consider his famous “golden thought” affirming that: “One does not live, does not love, does not die, for a try”. This sentence, once almost forgotten, nowadays become ever more popular among young people, to the extent that some of them take it as the motto of their life. The other example which we touch is the idea of the World Youth Day. The two phenomena seem particularly interesting, taking into account the fact that his pontificate has ended more than a decade ago. Nonetheless, his teaching, his words, and his message is still current and inspires young people to discover the beauty of their faith and the beauty of their vocation to the marriage and to the family life.

Ks. Lech Wołowski

In this article we address one of the most important current problems concerning the future of the family in the XXI century: how to prepare young people to the family life? Due to the complexity of the problem and obvious limits of a short article we do not aim to study the problem in an exhaustive way. Instead, we first outline some of the most important principles regarding the role of the family in this context and then we point out to some of the recent trends which can be observed in the teaching of the Church and in its reception among young people.

The article is based on three main sources and is divided into three corresponding parts. The first one, which focuses on pedagogical, psychological and sociological issues, regarding the problems of the educational role of the family, is based on the article of M. Ryś, who has studied the problem in her article: The role of the family in the preparation of children and youth for marital and family life. We focus on defining the tasks which await parents who want to prepare, in a conscious, systematic and constructive way, their children to become in future good spouses and good parents, able to form a healthy family.

In the second part we examine some of the new trends in the field introduced in his teaching by Pope Francis, who always prefers to teach in terms of examples and encouragements, instead of prohibitions and injunctions. We present this aspect of his style considering two concrete examples, which can be very helpful for parents and for Catholic educators in their everyday educational effort. The first one comes from the address of the Pope to a group of 20 couples for which he was celebrating the sacrament of marriage in St. Peter’s Basilica in 2014. The other example is taken from his recent apostolic exhortation Amoris Laetitia.

Lastly, in the third part, we concentrate on a very interesting phenomenon of a renewed reception among young people of the teaching of Pope John Paul the Great. As an example we consider his famous “golden thought” affirming that: “One does not live, does not love, does not die, for a try”. This sentence, once almost forgotten, nowadays become ever more popular among young people, to the extent that some of them take it as the motto of their life. The other example which we touch is the idea of the World Youth Day. The two phenomena seem particularly interesting, taking into account the fact that his pontificate has ended more than a decade ago. Nonetheless, his teaching, his words, and his message is still current and inspires young people to discover the beauty of their faith and the beauty of their vocation to the marriage and to the family life.