Analysis of Youth Pastoral Care in Croatia Through the Lens of the Synod on Youth

Abstract

Youth pastoral care is a part of the Church’s pastoral mission directed towards men and women who can be categorised as young people. Young people were the central theme of the 15th Ordinary General Assembly of the Synod of Bishops, held in Rome from 3 to 28 October 2018, under the motto Young People, the Faith, and Vocational Discernment. Based on an analysis of the preparatory and final documents of the Synod—particularly the Preparatory Document, Instrumentum Laboris, Final Document, Christus Vivit—as well as relevant scientific analyses and interpretations, we have identified the most significant societal challenges facing the youth, along with the key guidelines and recommendations of the Synod for working with them. The motivation for writing this article arises from the fact that the Synod on Youth, which took place in Rome from 3 to 28 October 2018, under the theme “Youth, Faith, and Vocational Discernment,” did not generate significant interest within the Church in Croatia. This is evidenced by several indicators: the responses of young people to the questionnaire sent to all bishops’ conferences were never published; there has been a lack of relevant commentary, articles, or academic studies on the Synod; and among the many pre- and post-synodal documents, only “Christus vivit” has been translated into Croatian. Given that youth ministry plays an important role in the pastoral activities of the Church in Croatia, we sought to explore whether, and to what extent, the core recommendations of the Synod on Youth continue to be reflected in current pastoral work with young people in the country. Our approach involved analysing the pre- and post-synodal documents from the Synod on Youth to identify key recommendations for youth ministry. We then examined the current youth pastoral programs in seven (arch)dioceses, as well as the pastoral plans of the Youth Office of the Croatian Bishops’ Conference, through the lens of the Synod’s main recommendations. Analytical, descriptive, and critical methods were used in the research. The analysis of the aforementioned youth pastoral programs confirmed that the most important guidelines and recommendations of the Synod, although some only partially, are integrated into youth pastoral care in Croatia.

1. Introduction

The Synod, as a pastoral event of exceptional significance, unfolded through multiple phases. On 6 October 2016, Pope Francis announced that the theme of the 15th Ordinary General Assembly of the Synod of Bishops would be Young People, the Faith, and Vocational Discernment. The preparatory process for the Synod involved several crucial initial stages, among which the Preparatory Document as well as Pope Francis’ Letter to Young People (13 January 2017) (Pope Francis 2017) hold particular significance. Alongside the Preparatory Document, an online questionnaire was developed and sent to young people from all around the world (June–September 2017). This questionnaire was distributed to all episcopal conferences, the Synod of Eastern Catholic Churches, and other ecclesiastical institutions. It consisted of 15 identical questions, with three additional questions tailored specifically for each continent. To facilitate wider participation, the questionnaire was also made available online, allowing young people from across the globe to contribute to the final document. Responses were gathered until 30 September 2017 via the following website: http://secretariat.synod.va/content/synod2018/it.html (accessed on 28 March 2025). The questionnaire itself was divided into several sections: Who am I?, Myself and Others, My Life Choices (Decisions), Religion, Faith, and the Church, and My Online Presence and also included a final, open-ended question.

A rather important stage in the Synod’s preparatory process was the International Seminar on the Condition of Youth, held in Rome from 11 to 15 September 2018. The objective of this gathering was to explore, from diverse perspectives, the circumstances in which today’s young people are growing up. It is worth noting that over 100,000 young people participated and provided their responses through the online questionnaire. Their answers were subsequently analysed and partially presented at the Pre-Synodal Meeting, which took place from 19 to 24 March 2018. This gathering concluded on Palm Sunday, when the final document was submitted to Pope Francis. Another significant event was the symposium held on 10 March 2018 in Piacenza, under the title A Favourable Wind: From an Encounter with Christ Towards the Synod on Young People 2018. All these preparatory pre-synodal events culminated in the publication of the Instrumentum Laboris, the working document of the Synod, officially presented in Rome on 19 June 2018. Shortly before the Synod’s conclusion, on 27 October 2018, the Final Document was also published. This document synthesises the results of the Synodal Assembly and directs them towards the future, summarising what the Synodal Fathers had in the light of the Word of God (Documento Preparatorio 2018, p. 2).

1.1. Perception of the Synod in Croatia

The extensive preparations for the Synod on Young People began as early as 2016, with synodal activities continuing until October 2018. However, the Synod appears to have received little attention in Croatia, passing largely unnoticed or, at the very least, without substantial public reflection. Although the questionnaire was sent to all episcopal conferences, including the Croatian Bishops’ Conference, there has been no public discussion nor published material regarding the responses of Croatian youth. It remains unclear to what extent young people in Croatia participated in the discussions or engaged with the online questionnaire. Furthermore, it is also noteworthy that, among all the pre-synodal and post-synodal documents, only Christus Vivit (Pope Francis 2019) has been published in Croatian. This context underpins the primary objective of this research: to examine the extent to which the fundamental recommendations and guidelines of the Synod are reflected in contemporary youth pastoral care in Croatia.

1.2. The Anthropological and Cultural Challenges of the Life Context of Young People

Almost all synodal documents address the anthropological and cultural challenges that young people encounter in their daily lives, along with the difficulties experienced by pastoral workers who accompany them. For the purposes of this study, we will extract and analyse only the most significant themes from the synodal documents and their interpretations.

All synodal documents highlight the changing context in which today’s youth are growing up, a transformation that finds its most pronounced expression in what Pope Francis frequently refers to as the “change of epoch” (Sinodo dei Vescovi 2018, p. 1). Young people have always been the most reliable indicators of societal change. This remains true today, as we witness an era of profound “cultural metamorphosis” (Matulić 2008) on a global scale.

The Instrumentum Laboris examines the life context of young people from two perspectives. The first focuses on the negative forces within contemporary culture, identified as the “throwaway culture” (Sinodo dei Vescovi 2018, pp. 41–50). The second focuses on the anthropological and cultural challenges that young people face in modern society (Sinodo dei Vescovi 2018, pp. 51–63). The Instrumentum Laboris highlights six key anthropological and cultural challenges: (1) the body, emotions, and sexuality; (2) the new scientific paradigm and the pursuit of truth; (3) the anthropological effects of the digital world; (4) the disillusionment with institutions and new forms of participation; (5) decision-making paralysis in an era of overwhelming choices; and (6) beyond secularisation (Sinodo dei Vescovi 2018, pp. 51–72):

(a)

The Body, Emotions, and Sexuality (Sinodo dei Vescovi 2018, pp. 52–53): With the rapid advancement of technology—particularly in biomedicine and information sciences—a technocratic approach to human corporeality has become increasingly prominent. The document notes, for instance, that there are a significant number of young women engaged in surrogate motherhood. Although Church teaching acknowledges the importance of the body, emotions, and sexuality, integrating these aspects into the pastoral and educational formation of young people remains an ongoing challenge. Young people who participated in the Pre-Synodal Conference stressed the importance of addressing issues of sexuality openly and without prejudice (Sinodo dei Vescovi 2018, p. 53). They specifically highlighted concerns regarding contraception, abortion, homosexuality, partnerships, and marriage. They called upon Church leaders to engage more directly with controversial topics, such as homosexuality and gender-related issues, which young people discuss freely and without reservation (Sinodo dei Vescovi 2018, p. 53).

(b)

The New Scientific Paradigm and the Pursuit of Truth (Sinodo dei Vescovi 2018, pp. 54–56): In today’s society, the proliferation of false information (fake news) has become a pressing issue, significantly hindering access to the truth. In public discourse, it appears that truth and the power of reasoned argument have lost their capacity to persuade. In this context, the document also mentions the term “post-truth” (post verità). Some episcopal conferences have also drawn attention to the fact that social networks and digital media lack a hierarchy of truths.

(c)

The Anthropological Effects of the Digital World (Sinodo dei Vescovi 2018, pp. 57–58): The rapid explosion of technological advancement (particularly in terms of digital technology) has profoundly influenced perceptions of time, space, self-identity, others, the world, communication, learning, and information. The Instrumentum Laboris warns in particular of the risk of isolation that modern media can cause, despite their high degree of interconnectivity. Great emphasis is placed on the need to educate young people for life in the digital realm while highlighting the various risks associated with media use. In addition to concerns about online addiction, issues such as virtual identity and social displacement are also present (Sinodo dei Vescovi 2018, p. 59). Media transcend geographical distances, enabling the exchange of information, ideals, values, and shared interests. Alongside these positive aspects, however, the document also draws attention to numerous pitfalls, including loneliness, manipulation, exploitation, and violence, extending even to the extremes of the dark web. Because of these dangers and challenges, both adults and the Church are called to understand the digital world, engage in dialogue with it, and recognise its implications for the education of young people. In digital culture, visual imagery takes precedence over listening. This also affects the transmission of faith, which is fundamentally rooted in listening to the Word of God and reading Sacred Scripture (Sinodo dei Vescovi 2018, p. 57). The Church sees the internet as fertile ground for new evangelisation, but it cannot turn a blind eye to the spread of online pornography, the abuse of minors in digital environments, and cyberbullying, all of which have profound personal and social repercussions (Sinodo dei Vescovi 2018, p. 160). The internet has been acknowledged as an important tool in pastoral work and in connecting with the world of the youth. The Final Document assigns an even broader significance to digital culture, recognising its political dimension. Moreover, the digital sphere is also viewed as a space for socio-political participation and active citizenship, facilitating the dissemination of independent information that can effectively help protect the most vulnerable by exposing violations of their rights (Documento Finale 2018, p. 22). All synodal documents emphasise the necessity of understanding the media world and educating individuals on their responsible use (Sinodo dei Vescovi 2018, p. 58; Documento Finale 2018, pp. 21–24; Pope Francis 2019, pp. 86–90). In his analysis of synodal documents addressing the digital context, Fabio Pasqualetti argues that mere knowledge and education on the responsible use of media are insufficient. Recognising that media have evolved into instruments of profit generation and behavioural influence, he insists on the need to provide an alternative to the lifestyles they propagate. (Pasqualetti 2019, p. 46).

(d)

Disillusionment with Institutions and New Forms of Participation (Sinodo dei Vescovi 2018, pp. 59–60): Responses to the online questionnaire have revealed that young people feel that they have little or no influence on social life. Certain episcopal conferences highlight that, rather than engaging with established institutions, young people are increasingly drawn to particular individuals and movements due to their authentic witness.

(e)

Decision-Making Paralysis in an Era of Overwhelming Choices (Sinodo dei Vescovi 2018, pp. 61–62) The Instrumentum Laboris notes that in some parts of the world, young people are immersed in what is referred to as a culture of indecision, in which making long-term life choices becomes increasingly difficult. Precarious working conditions and social instability further obstruct any form of medium- or long-term planning. Moreover, economic and social insecurity also lead young people to postpone marriage and long-term commitments for extended periods.

(f)

Beyond Secularisation (Sinodo dei Vescovi 2018, pp. 51–72): The Instrumentum Laboris explores secularisation as a force shaping a new religious paradigm—one that is increasingly marked by fluidity and a departure from institutional structures. Many young people seek meaning in life, aspire to follow ideals, and long for spirituality and personal faith. However, they are increasingly drawn to paths beyond the Church or any particular denomination (Galimberti 2018; Castegnaro 2018; Garelli 2016; Garelli, 2018; Aparicio Gómez 2018; Salobir 2018; Muhigirwa 2018).

(g)

The Final Document and Christus Vivit highlight three key challenges for young people and those working with them in pastoral and educational contexts: the digital landscape, migrants as a paradigm of our time, and the recognition and eradication of all forms of abuse (Documento Finale 2018, pp. 21–31; Pope Francis 2019, pp. 86–102).

2. Pastoral and Educational Guidelines and Recommendations of the Synod on Young People, the Faith, and Vocational Discernment

For the purposes of this article, we have drawn upon a synthesis and the conclusions of the Synod as presented by Rossano Sala in his book Pastorale giovanile 2. Intorno al fuoco vivo del Sinodo. Educare ancora alla vita buona del Vangelo, with an Introduction by Pope Francis. Additionally, we have incorporated Gustavo Cavagnari’s analysis of the encyclicals Evangelii Gaudium and Christus Vivit, written through the perspective of “popular youth pastoral care”.

Sala embraces the four pastoral criteria set forth by Pope Francis in Evangelii Gaudium as his interpretative framework, further enriching them with a “synodal supplement”. (1) Time is greater than space: joining the synodal journey (Pope Francis 2013, pp. 222–25; Sala 2020, p. 277); (2) unity prevails over conflict: opening oneself to missionary synodality (Pope Francis 2013, pp. 226–30; Sala 2020, p. 279); (3) realities are more important than ideas: living the experience of young people (Pope Francis 2013, pp. 231–33; Sala 2020, p. 282); and (4) the whole is greater than the part: learning to discern (Pope Francis 2013, pp. 234–37; Sala 2020, p. 285). For each of these criteria, Sala identifies four areas of action through which the recommendations and guidelines of the Synod may be implemented and bear synodal fruits. His ideas, conclusions, and recommendations are firmly rooted in the synodal documents and their analyses (Sala 2020, pp. 277–89).

To achieve the synodal journey, Sala proposes four areas of engagement with young people: reactivating a renewed youth dynamism, recognising anthropological and cultural challenges, fostering the presence of adults and the training of mentors, and reaffirming the importance of the liturgy (Sala 2020, pp. 277–79). Sala envisions the realisation of missionary synodality through the cultivation of the style and method of Emmaus, the promotion of fraternity, collaborative planning, and networked efforts (Sala 2020, pp. 280–82). To deepen understanding and engagement with young people, Sala advocates for the enhancement of empathetic listening, greater attentiveness to disadvantaged and marginalised youth, comprehensive training in youth ministry, and a revival of the concept and practice of the oratory, guided by the “Oratory Criteria” (“homes” that welcome, “parishes” that evangelise, “schools” that prepare for life, and “playgrounds” where friends can meet (Sala 2020, pp. 282–85).

Pope Francis teaches that in order for the whole to be greater than the part, we must always broaden our perspective and seek the greater good that benefits everyone (Pope Francis 2013, p. 235). Sala aligns with this, advocating for discernment as a central priority in our complex society (Sala 2020, p. 285). Spiritual and educational accompaniment precedes discernment, which must take place at three levels: within the broader ecclesial context, within groups, and at a personal level. Successful discernment requires an appropriate environment, and Sala highlights that every pastoral and educational community is called to adopt a habitus of discernment in its way of thinking, planning, and carrying out its mission (Sala 2020, p. 286). The Synod has propelled the need to raise awareness of the strategic connection between the experience of generous service and vocational discernment, i.e., between mission and vocation (Sala 2020, p. 286). A significant innovation of the Synod in terms of youth pastoral care is its strong emphasis on a Church that is inherently missionary, where all members are called to actively partake in its mission. Referring to the Preparatory Document (Documento Preparatorio 2018, pp. 160–61), which sets out the steps for preparing young people for mission, Sala stresses the importance of establishing youth evangelisation centres as spaces for deepening and maturing in the Christian faith. He concludes that this process should be one of mutual formation between young people and adults (Sala 2020, p. 287). Sala also underscores that the synodal journey primarily calls for a renewed closeness to today’s younger generations; an immersion into the mystery of the living God, for Christ is the truth, the perpetual and ever-new presence in history; and the revitalisation of youthful dynamism, which should characterise a Church that perceives itself as the “youth of the world”, as coined in the Address of Pope Paul VI to Young Men and Women of the World, dated 8 December 1965 (Sala 2020, p. 287). Pope Francis, in turn, urges everyone to renew and strengthen their sense of youthfulness, cultivating a heart that remains ever young (Pope Francis 2019, p. 160). Preserving this youthfulness requires nurturing one’s gifts, for gifts become tasks, each demanding effort in order to be developed. Gifts are not meant to be hoarded or concealed; rather, they are talents to be invested and seeds destined to bear fruit. To foster and sustain this youthfulness, Sala proposes three strategies: a readiness to listen, the courage to proclaim, and the discretion of discernment (Sala 2020, pp. 288–89).

2.1. Popular Pastoral Care

Pope Francis attaches great significance to “popular pastoral care”, as evidenced by the extensive attention it receives in Evangelii Gaudium and Christus Vivit (Pope Francis 2013, pp. 69, 79, 122–26; Pope Francis 2019, pp. 230–38), where he contrasts it with a more conventional, established form of pastoral ministry. In Evangelii Gaudium, widely considered his programmatic apostolic exhortation, Pope Francis makes multiple references to concepts such as “popular piety” (Pope Francis 2013, pp. 69, 79, 122–26), “popular culture” (Pope Francis 2013, pp. 68, 69), “popular religiosity” (Pope Francis 2013, p. 90), and the “genius of each people” (Pope Francis 2013, p. 237). Baldisseri regards popular pastoral care for young people as virtually synonymous with an “inclusive pastoral care”, a vision particularly cherished by Pope Francis. The Pope insists that youth pastoral care must transcend the parish and movement boundaries, overcoming any form of elitism (Cavagnari 2019, p. 74). The term “popular” in Pope Francis’s discourse points towards the theological roots of pastoral care, which theologians associate with the “theology of the people” or, as some dubbed it, the “theology of culture”, originating from liberation theology, particularly within its South American tradition (Cavagnari 2019, p. 74).

Drawing from his analysis of the apostolic exhortation Christus Vivit, Cavagnari outlines the fundamental features of popular youth pastoral care as envisioned by Pope Francis: a ministry that embraces a different style, structure, rhythm, and methodology—one that is, in a sense, broader and more flexible (Pope Francis 2019, p. 230), that does not aspire to be an idealised model of purity, marked by abstract ideas detached from the world and free from all imperfection, and that is not intended solely for an elite group of Christian youth (Pope Francis 2019, p. 232). Rather, it is a ministry open to all young people, including those who do not fully accept all the Church’s teachings (Pope Francis 2019, p. 234), as well as those who hold different worldviews, belong to other religions, or profess no familiarity with the world of faith (Pope Francis 2019, p. 235), yet who nonetheless harbour a desire and willingness to encounter the truth revealed by God (Pope Francis 2019, p. 234). This ministry follows the journey of young people, with full awareness that youth pastoral care represents a slow process, one marked by respect, trust, patience, tireless dedication, and compassion (Pope Francis 2019, p. 236). It extends beyond what parishes, schools, movements, or groups offer within their own spaces, striving instead to accompany and support young believers who naturally emerge as leaders in their communities and in other social settings (Pope Francis 2019, p. 230). It encourages various expressions of popular devotion, particularly pilgrimages (…), drawing young people who may not easily integrate into ecclesial structures, and serving as tangible signs of faith in God (Pope Francis 2019, p. 236) (Cavagnari 2019, p. 81). Summarising the key themes of Christus Vivit, it becomes evident that Pope Francis, in his vision of youth pastoral care—described as popolare—proposes something fundamentally different: a form of pastoral care characterised by a new style, new timescales, a different rhythm, a different methodology, alternative locations, and a different kind of guidance, an approach that is creative, broad, flexible, open, inclusive, attentive, patient, encouraging, intimate, deeply rooted, and culturally integrated. Ultimately, such a vision of youth pastoral care presupposes and embraces the diversity of the world in which young people live.

2.2. A Synodal, Participatory, and Co-Responsible Pastoral Care

Pope Francis describes the conventional model of youth pastoral care as one that fails to respond to the restlessness, anxieties, needs, struggles, and wounds of young people (Pope Francis 2019, p. 202). It is a form of pastoral care that the majority of young people today find unsatisfactory (Pope Francis 2019, p. 204), as it lacks the ability to engage in meaningful dialogue with youth culture (Pope Francis 2019, p. 208). Instead, it often assumes the character of mere “indoctrination” (Pope Francis 2019, p. 214), reducing itself to a formation process that focuses exclusively on doctrinal and moral issues (Pope Francis 2019, p. 212). Furthermore, it tends to develop initiatives that distance young people from their families and the wider world (Pope Francis 2019, p. 220), as well as from parish communities, movements, and other ecclesial institutions (Pope Francis 2019, p. 206). In contrast, Pope Francis calls for a youth pastoral approach that is synodal, participatory, and co-responsible—one that fosters a “journeying together” (Pope Francis 2019, p. 206), values young people as protagonists, integrates new styles and strategies (Pope Francis 2019, p. 204), provides a suitable environment and the presence of adults (Pope Francis 2019, p. 216), drawing upon both traditional and contemporary resources, particularly those that help renew and deepen our personal experience of God’s love and the living Christ (Pope Francis 2019, p. 214). Furthermore, it fosters communities of young people and equips them for mission (Cavagnari 2019, pp. 79–80).

3. Research Implementation and Results

The aims of this research were to analyse pre- and post-synodal documents and relevant studies of these documents; to identify the most significant guidelines and recommendations for youth pastoral care; and, based on an analysis of current youth pastoral programmes in Croatia, to point out the synodal recommendations and guidelines that have been integrated into the educational and pastoral work with young people.

3.1. Results and Discussion

By examining the present youth pastoral programmes in Croatia through the framework of synodal guidelines and recommendations, we will highlight the educational and pastoral activities that reflect these principles.

3.1.1. Popular Pastoral Care

One of the most prevalent pastoral activities across the analysed dioceses is the organisation of pilgrimages. These primarily involve journeys to well-known Marian shrines on the occasion of Marian feast days. In recent decades, there has been a growing interest among young people in Croatia in the Camino of St James. This is not limited to the pilgrimage to Santiago de Compostela but also includes the Croatian Camino, which consists of nearly 20 routes spanning 3000 km. For six consecutive years, the Archdiocese of Zagreb has organised the St Anthony’s Walk (Antunovski hod) in June, attracting thousands of young participants. This pilgrimage route, spanning 16 km, connects two significant archdiocesan shrines dedicated to St Anthony. It includes the celebration of the Eucharist, prayer, song, adoration, and the sacrament of reconciliation.

In Croatia, pilgrimage is deeply embedded in tradition and represents an important pastoral, formative, and evangelistic means in working with young people. It offers a fitting time and place for forming new friendships, deepening relationships, sharing experiences of faith and prayer, collectively listening to and celebrating God’s Word, cultivating solidarity, and giving rise to new ideas and endeavours. In the synodal guidelines, pilgrimages are classified as part of popular pastoral ministry, which Pope Francis finds especially important, promoting it wholeheartedly (Pope Francis 2019, pp. 230–38).

Another form of popular pastoral ministry that is deeply embedded in Croatian pastoral practice is the devotion of the Way of the Cross. This pastoral practice is especially prominent during the Lenten season. In nearly all dioceses, the Way of the Cross processions are organised, involving either a single day or several days of continuous walking in devotion to the Cross. This form of popular piety, which engages a significant number of young people, encompasses the celebration of the Eucharist, the Sacrament of Reconciliation, prayer, sacred music, fasting, sacrifice, and contemplations on the Stations of the Cross or key moments from the life of Christ.

3.1.2. Service Through Various Forms of Volunteering

A significant activity emphasised at the Synod in working with young people is fostering a sense of selfless service to others (diakonia) (Sinodo dei Vescovi 2018, pp. 194–95; Documento Finale 2018, p. 137). In Croatia, this principle has been brought to life by the youth within parish communities through the noteworthy project “72 Hours Without Compromise”. “The Network of Love” is another a volunteering initiative that encompasses diverse activities, including visits to marginalised groups, assisting the elderly and infirm, organising workshops for young people, fundraising for those suffering from illness, engaging in environmental initiatives, and conducting creative workshops for children, particularly those with developmental difficulties. Moreover, it also includes media projects and workshops, as well as various other volunteering activities (such as summer camps for young people, the Croatian Catholic Youth Forum, foreign language and dance courses, art colonies, university forums, lectures, panel discussions, charitable entertainment programmes, and sports competitions). By taking part in these and similar projects, young people strive to initiate positive changes in the Church and Croatian society. Since its inception in 2014, the “72 Hours Without Compromise” project has mobilised thousands of volunteers and organised hundreds of volunteer actions across the country. The primary aim of this project is to promote volunteering among young people, inspiring them to become agents of change in their local communities, and to show how much can be achieved through collective effort in a rather short period. What sets this project apart is encapsulated precisely in the in the word “uncompromising”: an individual offers their time, talents, and joys to those in need, without reservation or condition. Beyond acquiring new knowledge and skills, the project provides an opportunity to cultivate teamwork, friendships, and cooperation, as well as to develop and discover one’s own abilities and talents (https://www.skac.hr/ukljuci-se/72-sata-bez-kompromisa/, accessed on 28 March 2025).

Another noteworthy initiative that has gained traction among young people is “Hrvatsko nadzemlje” (Croatian Overworld). It consists of meetings, held on a monthly basis, providing young people with an opportunity to delve into significant Christian and societal themes in a way that is engaging, light-hearted, and imaginative. The aim of the young individuals who launched this initiative is to promote Christian values (https://mladisplit.com/valentinovo-s-nadzemljem-i-popularna-srcolovka-i-ove-godine-u-dvorani-sjemenista/, accessed on 28 March 2025).

A praiseworthy initiative that also engages a considerable number of young people is the Jesuit Refugee Service (JRS). Its core mission is to accompany, serve, and advocate for the needs and rights of refugees and other forcibly displaced individuals, empowering them on their path to integration and enabling them to take ownership of their future (https://hrv.jrs.net/). At this time, when Croatia is playing an ever-growing role as both a transit route for many refugees and a destination for a substantial number of foreign workers, particularly from the Philippines, Nepal, and India, this project holds particular importance. Such initiatives, along with similar efforts, address a crucial challenge emphasised in several Synodal documents—migrants as the defining paradigm of our era (Pope Francis 2019, pp. 91–94; Documento Finale 2018, pp. 25–28; Sinodo dei Vescovi 2018, pp. 45–48). Another significant project in this regard is the “Youth for Youth” Fund, which focuses on solidarity and care for the underprivileged. Its mission is to offer support, particularly through tangible material aid and financial assistance (scholarships), to students from economically and socially disadvantaged backgrounds. These and similar activities align with the call to educate young people towards a broader culture of the heart (Second Vatican Council 1965, p. 31).

4. Synodal Pastoral Care

One of the key features of youth pastoral care recommended by the Synod is synodality, a concept which strongly incorporates both protagonism and co-responsibility. The Pope frequently emphasises that young people themselves should be the architects of youth pastoral care. They undoubtedly need the guidance of adults, but they should also be given the freedom to creatively and boldly develop new approaches. For this reason, the Pope believes that proposing a specific youth ministry handbook or a practical pastoral guide would be unnecessary. It is preferable, instead, to rely on the insights, ingenuity, and expertise of young people themselves regarding the sensitivities, language, and concerns of their peers (Pope Francis 2019, p. 203).

In Croatia, youth camps have now been an integral part of youth pastoral care for decades (primarily summer camps located along the coast or on islands). Within these camps, young people, who have previously undergone training at the School for Animators, active in all (arch)dioceses, are the main organisers of all events and activities. Alongside these young animators, an adult is always present, usually a young priest or a lay or religious catechist. Camping with young people also includes spiritual guidance and, in many cases, offers an environment conducive to personal vocational discernment.

5. Sporting Activities

Sport, particularly football, is a crucial component of youth pastoral care in Croatia. Almost every diocese in the country has young people participating in the Catholic Five-a-Side Football League (Katolička malonogometna liga—KMNL) (https://www.pastoralmladih.hr/o-kmnl-u/60, accessed on 28 March 2025).

In 2024, the Catholic Five-a-Side Football League celebrated its 25th anniversary. Its core principle is fair play. Matches foster a spirit of healthy competition and sportsmanship, with profanity strictly prohibited, and each match begins with a prayer. Each season is inaugurated and concluded with a Eucharistic celebration, attended by all participants and their mentors. Thousands of young people take part in this form of sporting competition. It is important to note that football is the most popular sport in Croatia, a country that has raised some of the world’s finest footballers, many of whom play in Europe’s most prestigious leagues. Interestingly, some of these footballers previously played in the Catholic Five-a-Side Football League.

6. Holywin

For over two decades, Holywin has held an important place in diocesan youth pastoral programmes as a response to the celebration of Halloween. This spiritual event is held on the eve of All Saints’ Day and traditionally includes prayer, the Eucharistic celebration, an academic presentation, or another form of showcasing the lives of the saints (source) (https://www.pastoralmladih.hr/holywin/66, accessed on 28 March 2025).

7. Spiritual Renewal, Seminars, and Exercises

A significant aspect of pastoral work involves the organisation of spiritual retreats, seminars, and spiritual exercises for young people. These gatherings take place at different levels, including parishes, religious communities, and dioceses. This aligns with the Pope’s exhortation that such meetings should be particularly encouraged during key liturgical periods such as Advent, Christmas, Lent, Holy Week, and Pentecost (Pope Francis 2019, p. 224). Based on my understanding of pastoral activities with young people, it can be stated that youth meetings in Croatia are most vigorous during key liturgical periods.

8. Large Youth Gatherings

A review of youth pastoral programmes within the framework of the Croatian Bishops’ Conference highlights the significant role of young people’s participation in major regional (national), European (Taizé), and global youth gatherings (World Youth Day). These gatherings are essential for fostering intercultural exchange, ecumenism, and dialogue.

Methods and Materials

Six years have passed since the Synod on Young People, the Faith, and Vocational Discernment. This study seeks to explore, analyse, and assess pastoral care models in Croatia, comparing them with the Synod’s recommendations and guidelines for youth ministry. By examining key pre-synodal and post-synodal documents, as well as pertinent academic literature—particularly the analyses of Rossano Sala, who was personally involved in the Synod from its inception to its conclusion—we have identified the most essential guidelines and recommendations. In order to gain at least a partial insight into youth pastoral care in Croatia, we conducted research using both analytical and descriptive methods. Data collection was carried out through diocesan Youth Offices, the Youth Office of the Croatian Bishops’ Conference, and the official websites of these institutions.

For the purposes of this research, we contacted all diocesan and archdiocesan Youth Offices in Croatia, kindly asking them to provide us with written reports detailing their annual plans and programmes for educational and pastoral work with young people in the 2024/2025 period. Out of the fifteen Youth Offices based in Croatia, seven diocesan/archdiocesan offices have been kind enough to share their annual youth pastoral care programmes with us, along with the Youth Office of the Croatian Bishops’ Conference. Based on the gathered data, we have identified the regular activities conducted within each diocese, as outlined in the table below.

Youth Pastoral Office	Pastoral Activities
Archdiocese of Zagreb	pilgrimages prayer vigils—Holywin Stations of the Cross summer camps formation of parish youth animators “Youth for Youth” Fund—solidarity and care for the underprivileged musical activities (choirs, festivals) Catholic Five-a-Side Football League occasional gatherings and catechesis
Diocese of Varaždin	Diocesan youth gatherings school for animators Stations of the Cross hiking Catholic Five-a-Side Football League pilgrimages
Archdiocese of Đakovo-Osijek	Archdiocesan youth gatherings Stations of the Cross spiritual renewal summer camps Catholic Five-a-Side Football League spiritual exercises Lenten seminars virtual spaces and gatherings volunteering cycling festival
Diocese of Šibenik	Diocesan youth gatherings Eucharistic celebrations for young people youth catechesis Catholic academy volunteering—“72 Hours Without Compromise” Stations of the Cross pilgrimages school for animators
Diocese of Dubrovnik	school for animators Catholic Five-a-Side Football League volunteering—“72 Hours Without Compromise” spiritual renewal (Advent and Lent) hiking Stations of the Cross participation in Taizé summer camps
Diocese of Požega	pilgrimages prayer vigils Catholic Five-a-Side Football League hiking Stations of the Cross school for animators preparations for the Croatian Catholic Youth Meeting to be held in Požega in 2026
Diocese of Gospić-Senj	Diocesan youth gatherings hiking Stations of the Cross summer camp school for animators Holywin
Youth Office of the Croatian Bishops’ Conference	School for animators—“Youth for Youth” Catholic Five-a-Side Football League Taizé Youth Jubilee in Rome preparations for the Croatian Youth Meeting in Požega 2026 World Youth Day in Seoul 2027

9. Conclusions

As noted in the introduction, the preparation and proceedings of the Synod did not receive significant attention in Croatia in terms of monitoring, analysis, or critical reflection. And this observation served as the starting premise of this research. Our analysis of pastoral programmes and activities has revealed that, while some only to a limited extent, the key guidelines and recommendations of the Synod are nevertheless discernible in youth pastoral work in Croatia. However, it must be noted that youth pastoral care in Croatia remains largely occasional, with its most significant projects occurring sporadically rather than systematically. One significant issue in youth ministry in Croatia is the lack of ongoing engagement with young people in parish communities. Fewer and fewer parishes hold weekly youth meetings, which used to be a standard practice.

The continuity of youth pastoral ministry has been particularly challenged since the reintroduction of religious education in Croatian secondary schools in 1991. In particular, catechesis for secondary school students within parish communities has almost completely vanished. To truly understand young people, to hear them, and to engage with their realities, it is necessary to be with them, to share in their triumphs and struggles alike.

One of the key recommendations of the Synod refers to the accompaniment of young people. However, in Croatia, there is a notable shortage of priests, religious men and women, and lay catechists willing to dedicate themselves to being with young people—listening to them, supporting them in their life choices, helping them seek meaning, and guiding them in vocational discernment. Furthermore, there is an increasing tendency for youth pastoral care within parishes to be treated as an extracurricular activity or an optional part of pastoral care activities. To address the issue at hand, it is crucial to enhance priests’ awareness of their responsibilities in youth ministry during their training. Youth ministry should be prioritised as a key task. In other words, it should be considered a mandatory subject rather than an elective for those leading parish communities. The responsibility for youth ministry primarily rests with bishops, who are expected to invest more in the spiritual, theological, pastoral, pedagogical, and communication training of those they assign to work with young people in their dioceses. One way to promote the document Christus Vivit is to emphasise the importance of monitoring (Pope Francis 2019, pp. 291–98). More could be done to enhance the content, animation, and spaces for young people to gather in parish communities.

At the conclusion of the Synod, Pope Francis pointed out that the fruits of the Synod are already “fermenting,” much like freshly pressed grape juice in barrels after the harvest. The Synod on Young People was indeed a fruitful harvest, and it holds the promise to yield fine wine (Papa Francesco 2018). At the outset of the Synod, the key question was, What must we do with young people? By the end of the Synod, the more profound question that emerged was, Who are we, the ones who are called to be with young people? Sala contends that the Synod witnessed a transition from a focus on doing to a focus on being—from working for young people to working with them. In youth pastoral care, young people should be regarded as co-participants, rather than passive recipients (Sala 2020, p. 198). It is important to emphasise that the new Directory for Catechesis also follows a different approach from previous catechetical documents. Instead of focusing solely on catechesis for young people, it emphasises catechesis with young people (Pontificio Consiglio per la Promozione della Nuova Evangelizzazione 2020, pp. 250–51). This fresh perspective puts mutual listening, dialogue, and the active involvement of young people at the forefront. An essential pastoral perspective highlighted by the Synod is the need to organise the formation of young catechists who will evangelise their peers—young people.