Churches (& synagogues) and "When Growth Stalls" by Olson, Bever & Verry

(Please read "church" to include "synagogue.")

This post is about how to increase church membership, over the long and medium haul. Doing so, I believe, inevitably will require churches to attract the Millennial generation—at least some of them—into membership. (Millennials are people born 1982 through 2004.)

In light of that goal, for most mainstream churches, the following, interesting article (quoted for review purposes) is relevant:

"When Growth Stalls", Matthew S. Olson, Derek van Bever, Seth Verry, 2008-March

adapted from the book:

Stall Points: Most Companies Stop Growing—Yours Doesn't Have To, Matthew S. Olson, Derek van Bever, 2008-April

Although truth often is our adversary, it's also our friend (of course). Only by keeping abreast of it, can we securely craft a winning strategy. Please don't feel that this post merely adds insult to injury!

ARTICLE EXTRACTS BEGIN

[A] growth stall [is] a crisis that can hit even the most exemplary organizations. [Characteristic] is the stall's suddenness. [M]ost organizations actually accelerate into a stall, experiencing unprecedented progress along key measures[,] just before growth rates tumble. When the momentum is lost, it's as if the props have been knocked out[,] from under their corporate strategy....Typically, few on the senior team see the stall coming; core performance metrics often fail to register trouble on the horizon.

As part of our ongoing research into growth, the Corporate Executive Board recently completed a comprehensive analysis of the growth experiences of some 500 leading corporations in the past half century, focusing particularly on "stall points"—our term for the start of [long-term] reversals in company growth fortunes[.] The study revealed patterns in the incidence, costs, and root causes of growth stalls.

[T]he vast majority of stall factors result from a choice[,] about strategy or organizational design. They are, in other words, controllable by management. Further, even within this broad realm, nearly half of all root causes fall into one of four categories: premium-position captivity, innovation management breakdown, premature core abandonment, and talent bench shortfall.

In this article we'll offer advice for avoiding these hazards, drawing from practices currently in use at large, high-growth companies[,] to foresee possible stalls and [to] head them off. More generally[,] we will explore why management is so often blindsided by these events. As we will show, a large number of global companies may at this moment be perilously close to their own stall points. Knowing how to avoid growth stalls begins with understanding their causes. Let's look at each of the four categories[:]

When a Premium Position Backfires

By far the largest category of factors responsible for serious...stalls is what we have labeled premium-position captivity: the inability of a firm to respond effectively...to a significant shift in customer valuation of product features.

We use the term "captivity" because it suggests how management teams can be hemmed in by a long history of success. A company that solidly occupies a premium market position remains insulated longer than its competitors against evolution in the external environment. It has less reason to doubt its business model, which has historically provided a competitive advantage, and once it perceives the crisis, it changes too little[,] too late. When the towering strengths of a firm are transformed into towering weaknesses, it's a cruel reversal.

In documenting premium-position captivity in leading enterprises, we saw a cycle of disdain, denial, and rationalization that kept many management teams from responding meaningfully to market changes.

In [some] cases,...organizations...simply don't recognize the importance of an emerging...customer preference in their core markets. They continue to place their bets on product or service attributes that are in decline, while disruptive entrants emphasizing different, underrecognized features gain ground.

Easiest to spot in marketing data are pockets of rapid market share loss, particularly in narrow customer segments, and increasing resistance among key customers[.]

When it comes to management attitudes, your ears may pick up the strongest clues: Listen closely to the tone in the executive suite when conversation turns to upstart competitors or to successful rivals that are viewed as less capable. Is it acceptable, or routine, to dismiss them as unworthy? Do your processes for gathering intelligence about your competitors ignore some of these market participants because of their...perceived lack of quality? Indulging in such behavior is common, but it's a luxury that no market leader can afford.

When Innovation Management Breaks Down

The second most frequent cause of growth stalls is what we call innovation management breakdown: some chronic problem in managing the internal business processes for updating existing products and services and creating new ones. We saw manifestations of this at every major stage along the activity chain of product innovation, from basic research and development to product commercialization.

Where...growth stalls could be attributed to innovation breakdown, the problems emphatically did not center on individual product launch failures[.] By contrast, the [long-term] growth stalls we identified were attributable to systemic inefficiencies or dysfunctions. [W]hen things go wrong here—at the heart of these organizations' most important business process—extremely serious, multiyear problems result.

As we looked at the variety of ways in which problems in the innovation management process can eventually produce major...stalls, we were struck by the fragility of this chain of activities, and by how vulnerable the whole process is to management decisions made to achieve perfectly valid corporate goals.

When a Core Business Is Abandoned

The third major cause of...stalls is premature core abandonment: the failure to fully exploit growth opportunities in the existing core business.

The two most common mistakes we saw in this category were [1.] believing that one's core markets are saturated[;] and [2.] viewing operational impediments in the core business model as a signal to move on to new, presumably easier competitive terrain.

Just as interesting as getting it wrong on core business growth prospects is the tendency of executive teams to simply give up on apparently intractable problems in their core businesses.

Of all the red flags signaling stall risk, one of the most obvious is management's use of the term "mature" to refer to any of its product lines, business units, or divisions....Established businesses should be managed against significant revenue and earnings goals, and business leaders should actively explore the potential of new business models to rejuvenate even the most "mature" businesses.

When Talent Comes Up Short

Our fourth major category is talent bench shortfall: a lack of leaders and staff with the skills and capabilities required for strategy execution.

Few companies formally monitor the balance in the executive team[,] between company lifers and newer hires who offer fresh perspectives and approaches. Furthermore, large companies have a fairly poor track record on incorporating new voices into senior management....And management development programs all too often focus on replicating the skill sets of the current leadership, rather than on developing the novel skills and perspectives that tomorrow's leaders will need[, in order] to overcome evolving challenges.

We have identified a simple way to ensure balance in the senior executive ranks...Our analysis...suggests that the sweet spot for external talent is somewhere between 10% and 30% of senior management.

When What You Know Is No Longer So

One culprit in all our case studies was management's failure to bring the underlying assumptions that drive company strategy into line with changes in the external environment—whether because of a lack of awareness that the gap existed or was widening, or because of faulty prioritization.

The lack of awareness is particularly vexing, because it is so insidious. Strategic assumptions begin life as observations about customers, competitors, or technologies that arise from direct experience. They are then enshrined in the strategic plan and translated into operational guidance. Eventually they harden into orthodoxy. This explains why, when we examine individual case studies, we so often find that those assumptions the team has held the longest[,] or the most deeply[,] are the likeliest to be its undoing. Some beliefs have come to appear so obvious that it is no longer politic to debate them.

Articulating and Testing Strategic Assumptions

What could the company's senior managers have seen in their markets, in their competitors' behavior, in their own internal practices, that might have alerted them to an impending stall? We looked at our detailed case histories for warning signs before the stall point that perhaps hadn't received the scrutiny they deserved, and uncovered 50 red flags, all rooted in the real experience of the companies we studied. Our 20/20 hindsight may enable you to spot signs faster in your own organization[:]

Red Flags for Growth Stalls

Below is a sampling of red flags....To the extent that your senior team and high-potential managers see these as areas for concern, you may be headed for a free fall[:]

• Our core assumptions about the marketplace[,] and...our strategy[,] are not written down[;]

• We haven't revisited our market definition boundaries, and [also] therefore our list of current and emerging competitors, in several years[;]

• We haven't refreshed our working definition of our core market, and [also] therefore our understanding of our market share, in several years[; and]

• We test only infrequently for shifts in key customer groups' valuation of our product/service attributes.

Also included in our tool kit are four practices[,] drawn from those [which] we've seen management teams use. The first two are effective in making strategic assumptions explicit, and the latter two are designed to test those assumptions[,] for ongoing relevance and accuracy[:]

1. Commission a core-belief identification squad

   This practice is simple to execute and involves calling on a diverse, cross-functional working group to go hunting for the firm's most deeply held assumptions about itself and the industry in which it operates....The best-functioning squads include a significant share of younger, newer employees, who are less likely to be invested in current orthodoxies.

   Their efforts are most fruitful when the team is prepared to raise thorny issues and challenge entrenched beliefs, using methods ranging from reality checks—["] What industry are we in? Who are our customers? ["]—to more provocative explorations: ["] What 10  [ (ten) ]  things would you never hear customers say about our business? Which firms have succeeded by breaking the established 'rules' of the industry? What conventions did they overturn? ["]

   One leading...company told us that it had used this practice to kick off an inquiry into long-term growth pathways[,] and to challenge conventions that had taken hold through the years.

2. Conduct a premortem strategic analysis

   Many leaders have found it useful to charge teams with developing competing visions of the future success—or failure—of the company[,] as it would be reported in a business periodical five years hence....By seeing which issues the scenarios have in common, leadership teams can identify the subset of core beliefs that should be most closely examined and monitored.

3. Appoint a shadow cabinet

   [as in the British Parliamentary system, in order "to discuss alternatives to current strategy(,) and (to) look for red flag indicators." — per comment:

   "Learning from Failure—the Competitive Advantage of Silicon Valley", Ian D. Griffin, 2009-March]

   [B]ecause senior executives are usually most attached to the assumptions underlying current strategy[,] they find the fresh perspectives offered by this creditable, well-informed constituency extremely valuable.

4. Invite a venture capitalist to your [periodic] strategy review

   An effective way to bring an external perspective to bear on strategy assumptions is to ask a qualified venture capitalist to sit in on...strategy and investment reviews and probe for potential weaknesses. The benefits for...managers come...generally from the practical, payback-focused lens that the VC brings to the review.

   [ (Instead of a venture capitalist, more appropriate for a church may be an outside expert.) ]

Renewing Competence in Strategy

What gives force to our advocacy is that growth stalls can have dire consequences: They bring down even the most admired companies; they exact a sizable financial and human toll; and their impact may be permanent. After a stall sets in, the odds against recovery rise dramatically with the passage of time.

Compounding this urgency, all signs point to an increasing risk of stalls in the near future. Of particular concern today is the shrinking half-life of established business models. The importance of spotting change[,] early enough to react in time[,] is rising exponentially. The practices we outline here create that early-warning capability. As critical, they make the strategy conversation ongoing[.]

Whatever other concerns are on the strategy agenda, guarding against growth stalls should be at the top. The tools we offer will enable the executive team to continually test the accuracy of its worldview and to flag any flawed assumptions that might trigger a stall[,] if they go uncorrected.

END OF ARTICLE EXTRACTS

Copyright (c) 2018 Mark D. Blackwell.

Young people, the faith and vocational discernment: Pre-synodal final document (2018)

In its own, small way, this is in aid of attracting Millennials to American churches.

INTRODUCTION

• "Pope Francis announces pre-synod meeting to listen to youths' hopes, doubts," Junno Arocho Esteves–Catholic News Service, October 4, 2017:

  "[T]he synod office said [that the following document's ideas were collected partly from y]oung people attending [a] meeting[: from] bishops' conferences, [young] men and women in consecrated life[,] and seminarians preparing for the priesthood[.]"

• "Cramming for Synod, Vatican has some questions for young people," Carol Glatz–Catholic News Service, June 14, 2017:

  "This is the first time [that] the Vatican's synod organizing body [has] put a questionnaire online[,] and sought direct input from the public."

CONTENT

This Roman Catholic document is interesting, and recent:

            Synod Of Bishops, XV Ordinary General Assembly
            "Young people, the faith and vocational discernment"
            Pre-synodal meeting, final document
            Rome, March 19–24, 2018

Regarding the following, long quotation, I've whittled it down (for review purposes), by attempting to remove:

• Well-known sentiments;

• Obvious statements regarding technology; and

• Anything irrelevant and useless for attracting Millennials to American churches.

QUOTATION

Part One[:] The Challenges and Opportunities of Young People in the World Today

1.  The Formation of Personality

Young people look for a sense of self[,] by seeking communities [which] are supportive, uplifting, authentic[,] and accessible: communities [which] empower them. [T]raditional family models in [some] places are in decline. This leads to young people suffering....Some young people move away from their family traditions, hoping to be more original[,] than what they see as[,] "[S]tuck in the past" and[,] "[O]ld fashioned." On the other hand, in some parts of the world, young people seek identity[,] by remaining rooted within their family traditions[,] and striving to stay true[,] to the way they were raised.

A sense of belonging is a significant factor to the shaping of one's identity....In the Middle East, many young people feel obliged to convert to other religions[,] in order to be accepted by...the surrounding[,] dominant culture. This is also acutely felt by immigrant communities[,] in Europe, who also feel...the pressure to shed their cultural identity[,] and [to] assimilate to the dominant culture. This is an area where the Church needs to...respond...to these issues[,] by showing that there is room[,] for everyone.

It is worth noting that the young person's identity is also shaped[,] by our external  [ (to the Church) ]  interaction[s] and membership[,] within [various] specific groups, associations[,] and movements[,] which are...active[,] outside of the Church. Sometimes, parishes are no longer places of connection. We also recognize the role of educators and friends, such as leaders of youth groups[,] who can become good examples. We need to find attractive, coherent[,] and authentic models. We need rational and critical explanations to complex issues—simplistic answers do not suffice.

For some, religion is...considered a private matter. Sometimes, we feel that the sacred appears to be something separated[,] from our daily lives. The Church oftentimes appears as too severe[,] and is often associated with excessive moralism. Sometimes, in the Church, it is hard to overcome the logic of[,] "[I]t has always been done this way". We need a Church that is welcoming and merciful,...and [that] loves everyone, even those[,] who are not following the...standards. Many of those[,] who look for a peaceful life[,] end up dedicating themselves to alternative philosophies[,] or experiences.

Other key places of belonging are groups[,] such as[:] social networks, friends[,] and classmates[,] as well as our social[,] and natural[,] environments. These are places where many of us spend most of our time.

Often, our schools do not teach us to develop our critical thinking.

Young people are deeply vested in[,] and concerned about[,] topics such as sexuality, addiction, failed marriages, [and] broken families[,] as well as larger-scale social issues[,] such as organized crime, human trafficking, violence, corruption, exploitation, femicide, all forms of persecution[,] and the degradation of our natural environment. These are of grave concern[,] in vulnerable communities around the world. We are afraid[,] because[,] in many of our countries[,] there is social, political[,] and economic instability.

As we grapple with these challenges, we need inclusion, welcome, mercy[,] and tenderness from the Church—both as an institution[,] and as a community of faith.

2.  Relationship with Other People

We have access to new possibilities to overcome differences and divisions in the world, but this is being realized in different realities[,] and to varying degrees. Many young people are used to seeing diversity as a richness[,] and find opportunity in the pluralistic world. Multiculturalism has the potential to facilitate an environment for dialogue[,] and [for] tolerance. We value the diversity of ideas in our globalized world, the respect for other[s'] thoughts[,] and [also] freedom of expression. Still, we want to preserve our cultural identity[,] and [to] avoid uniformity[,] and a throwaway culture.

Countries with Christian roots have a tendency[,] today[,] to gradually reject the Church[,] and religion. Some young people are trying to make sense of faith[,] in an increasingly secular society, where freedom of conscience[,] and religion[,] are under attack. Racism...affects young people....There is still an opportunity for the Church to propose another "way" [than racism] for young people to live their lives[;] but[,] this needs to be done...within often-complicated[,] social frameworks.

In this way[,] it is often hard for young people to even hear the message of the Gospel. [T]ensions between peoples [have] become very common, despite a general appreciation for diversity. [W]e pray for the end of all persecution[.] Moreover, there is still no binding consensus on the question of welcoming migrants and refugees, or on the issues which cause the phenomenon[,] in the first place. This is despite the acknowledgement of the universal call to care for the dignity of every human person.

In a globalized and inter-religious world, the Church needs...not only [to] model[,] but also to elaborate[,] on already[-]existing theological guidelines[:] for peaceful, constructive dialogue[,] with people of other faiths and traditions.

3.  Young People and the Future

Young people dream of safety, stability[,] and fulfil[l]ment. Many hope for a better life for their families. In many places of the world, this means looking for physical safety; for others[,] this relates more specifically to finding a good job[,] or a specific lifestyle. A common dream[—]across continents and oceans[—]is the desire to find a place where the young person can feel that he or she belongs.

We envision...a society which is coherent[,] and trusts us. We seek to be listened to[,] and to not merely be spectators in society[,] but active participants. We seek a Church [which] helps us [to] find our vocation, in all of its senses....We need to revitalize th[at] sense of community [which] leads us to a sense of belonging.

Some practical concerns make our lives difficult. Many young people have experienced great traumas[,] in a variety of ways....The Church needs to better support us[,] and [to] provide avenues to assist us[,] in our healing. In some parts of the world, the only way to attain a secure future is to receive higher education[,] or [to] work excessively. While this is a commonly[-]held standard, it is not always possible[,] due to a variety of circumstances [which] young people find themselves in. This idea is a prevalent notion[,] and has consequently affected our understanding of work. Despite this reality, young people wish to affirm the inherent dignity of work. Sometimes, we end up discarding our dreams[: w]e are too afraid, and some of us have stopped dreaming. This is seen in the many socio-economic pressures [which] can severely drain the sense of hope[,] among young people. At times, we have not even had the opportunities to keep dreaming.

[Y]oung people seek to engage with[,] and [to] address[,] the social justice issues of our time. We seek the opportunity to work[,] towards building a better world....We want a world of peace[:] one that harmonizes integral ecology[,] with a sustainable global economy. For young people[,] living in unstable and vulnerable regions of the world, there is a hope[,] and [an] expectation[,] for concrete actions[,] from governments[,] and from society: the end of war and corruption, addressing climate change, social inequalities[,] and security. [R]egardless of context, everyone shares the same innate desire for the higher ideals [of] peace, love, trust, equity, freedom[,] and justice.

Young people dream of a better life[.] They hope for peace[.] Young Africans dream of a self-reliant local church[:] one [which] does not require [any] aid[, because this] feeds into dependency[;] but one [which] is a life-giving contributor to its communities. Despite the many wars[,] and intermittent outbreaks of violence, young people remain hopeful. In many Western countries,...dreams are cent[e]red on personal development[,] and self-realization.

[T]here is a wide gap between the desires of young people[,] and their capacity to make long-term decisions.

4.  Relationship with Technology

While technology has, for some, augmented our relationships, for many others[,] it has taken the form of an addiction[:] becoming a replacement for human relationship[,] and even God. Regardless, technology is now a permanent part of the life of young people[,] and must be understood as such.

The impact of social media in the lives of young people [should] not be understated. Social media is a significant part of young people's identity and way of life. Digital environments have a great potential to unite people across geographical distances[.] The exchange of information, ideals, values[,] and common interests is now more possible.

The duplicity of technology[,] however, becomes evident when it leads to the development of certain vices. This danger is manifested through isolation, laziness, desolation[,] and boredom. It is evident that young people[,] around the world[,] are obsessively consuming media products.

Despite living in a hyper-connected world, communication[,] among young people[,] remains limited to those who are similar to them. There is a lack of spaces[,] and opportunities[,] to encounter difference. Mass media culture still exercises a lot of influence over young people's lives and ideals. [And w]ith the advent of social media, this has led to new challenges[, because of] the extent to which [these] new media companies have power[,] over the lives of young people.

Often, young people tend to separate their behavior into online[,] and offline[,] environments. It is necessary to offer formation to young people[,] on how to live their digital lives. Online relationships can become inhuman. Digital spaces blind us to the vulnerability of another human being[,] and prevent us from our own self-reflection....Technology[,] used [in] this way[,] creates a delusional[,] parallel reality[, which] ignores human dignity.

Other risks include: the loss of identity[,] linked to a misrepresentation of the person[;] a virtual construction of personality[;] and the loss of [a] grounded[,] social presence. Furthermore, long-term risks include: the loss of memory, culture, and creativity[, caused by] the immediacy of access to information[;] and a loss of [length of] concentration[,] linked to [information] fragmentation. In addition, there exists a culture[—]and [even a] dictatorship[—]of appearances.

Technology can be detrimental to human dignity[,] if [it is] not used with conscience[,] and caution[,] and if human dignity is not at the center of its usage.

We offer two concrete proposals[,] regarding technology. First, by engaging in a dialogue with young people, the Church should deepen her understanding of technology[,] so as to assist us[,] in discerning its usage. Moreover, the Church should view technology—particularly the [I]nternet—as a fertile place for the New Evangelization....Second, the Church should address...cyber-bullying[,] and the toll [it] take[s,] on our humanity.

5.  Search for Meaning in Life

Many young people, when asked the question[,] "What is the meaning of your life?" do not know how to answer. They do not...connect...life and transcendence. Lots of young people, having lost trust in institutions, have become disaffiliated [from] organized religion[,] and would not see themselves as "religious." However, young people are open to the spiritual.

Many [young people] lament how infrequently [they] seek...answers[,] to life's meaning[,] in the context of faith....In many places around the world, young people attach meaning to their lives[,] through their job[-,] and personal[,] success. The difficulty of finding stability[,] in these areas[,] produces insecurity[,] and anxiety. Many...migrate[,] to...a good place to work[: thus choosing to] abandon family[,] and culture.

[O]ther [young people] noted that, [although they] ask questions about the meaning of life, they [often] are not ready to commit themselves[,] to Jesus[. R]eligion is no longer seen as the main stream[,] through which a young person searches for meaning, as they often turn to other[,] modern[,] currents and ideologies. Scandals attributed to the Church—both real and perceived—affect the confidence of young people[, both towards] the Church[,] and [towards] the traditional institutions[,] for which she stands.

The Church can play a...role in ensuring that...young people...feel accepted. This can happen when we seek to promote the dignity of women, both in the Church[,] and in [the] wider society. Today, there is a general problem[,] in society[,] that women are...not given an equal place. This is also true in the Church. [Where can] women...flourish[,] within the Church[,] and society? The Church can approach these problems with real discussion[,] and [with] open-mindedness[,] to different ideas and experiences.

There is...great disagreement among young people, both within the Church[,] and in the wider world, about some of her teachings[: those] which are especially controversial[,] today. [I]rrespective of their level of understanding of Church teaching, there is still disagreement[,] and ongoing discussion[,] among young people[,] on these polemical issues. As a result, they...want the Church to change her teaching[:] or[,] at least[, for themselves] to have access to a better explanation[,] and to more formation[,] on these questions. Even though there is internal debate, [those] young Catholics[,] whose convictions are in conflict with official teaching[,] still desire to be part of the Church.

[T]he relationship to the sacred is complicated. Christianity is often seen as something[,] which belonged to the past[;] and its value [in,] or relevance to[,] our lives[,] is no longer understood. [Yet] in certain communities, priority is given to the sacred[,] since daily life is structured around religion.

[M]any of us...want to know Jesus, yet...struggle to realize[,] that He alone is the source of true self-discovery[;] for[,] it is in a relationship[,] with Him[,] that the human person...comes to discover him[-] or herself. Thus,...young people want authentic witnesses[, who] encourag[e] others to approach...Jesus[.]

Part Two[:] Faith and Vocation, Discernment and Accompaniment

Young people are more receptive to a "[L]iterature of life[,]" than [to] an abstract theological discourse; are conscious and receptive[;] and are also committed[,] to being actively engaged in the world[,] and in the Church.

6.  Young People and Jesus

There are many young people who know[,] and have a relationship with[,] Jesus[,] as their Savior[,] and [as] the Son of God. In addition, young people often find closeness to Jesus[,] through [a relationship with] His Mother, Mary. Others may not have such a relationship with Jesus[;] but [instead] see Him as a moral leader[,] and a good man. Many young people perceive Jesus as [merely] a historical figure[:] one[,] of [another] time and culture, who is not relevant to their lives. Still others perceive Him as distant from the human experience[:] which[,] for them[,] is a distance perpetuated by the Church. False images of Jesus[, which] some young people possess[,] often lead them to be unattracted to Him. Erroneous ideals[, about] model Christians[,] feel out of reach to the average person[;] and thus[,] so do the rules[,] set by the Church. Therefore, for some, Christianity is perceived as an unreachable standard.

One way to reconcile the confusions [which] young people have[,] regarding who Jesus is[,] involves a return to Scripture[:] to understand[,] more deeply[,] the person[hood] of Christ[:] His life, and His humanity. Young people need to encounter the mission of Christ, [and] not [to encounter] what they may perceive as an impossible moral expectation. However, they feel uncertain about how to do so. This encounter needs to be fostered in young people[; therefore, this issue] needs to be addressed[,] by the Church.

7.  Faith and the Church

For many young people, faith has become private[,] rather than communal[;] and the negative experiences[, which] some young people have had with the Church[,] have contributed to this. There are many young people who relate to God solely on a personal level[:] who are "spiritual but not religious", or [who are] focused only on a relationship with Jesus Christ. For some young people, the Church has developed a culture which focuses[,] heavily[,] on members engaging with the institutional aspect of herself, [and] not [with] the person of Christ. [Some] young people [see] religious leaders as...more focused on administration[,] than [on] community-building[. O]thers see the Church as irrelevant. [S]ome young people[,] who do not live the Gospel[,] feel [yet] connected[,] to the Church....There are many young people[,] who do not feel the need to be [a] part[,] of the Church community[:] and who find meaning to their life[,] outside of the Church.

Unfortunately, there is a phenomenon[,] in some areas of the world[,] where young people are leaving the Church[,] in large quantities. Understanding why is crucial[,] in moving forward. [Some y]oung people who are disconnected from[,] or who leave[,] the Church[,] do so after experiencing[:] indifference, judgment[,] and rejection. One could attend, participate in, and leave Mass[,] without experiencing a sense of community[,] or family[:] as [in] the Body of Christ. Christians profess a living God, but some attend Masses[,] or belong to communities[, which] seem dead. Young people are attracted to th[at particular] joy[:] which should be a hallmark of our faith.

Young people express a desire[,] to see a Church [which] is a living testimony[,] to what it teaches[,] and witnesses[: and] to authenticity[,] on the path to holiness[:] which includes acknowledging mistakes[,] and asking for forgiveness. Young people expect leaders[,] of the Church—ordained, religious, and lay—to be the strongest example of this. Knowing that models of faith are authentic[,] and vulnerable[,] allows young people to freely be authentic[,] and vulnerable[,] themselves[: this] is not to destroy the sacredness of the [leaders'] ministry, but so that young people might [further] be inspired[,] by them[,] on the path to holiness.

[Y]oung people have difficulty finding a space[,] in the Church[,] where they can actively participate[,] and lead....There is a [felt] need for trust[,] in young people[: trusting them] to lead[,] and to be protagonists[,] of their own spiritual journey. This is not just to imitate their elders, but to really take ownership[,] of their mission and responsibility, [and to] live [it] out[,] well. Movements[,] and new communities in the Church[,] have developed fruitful ways[,] to not only evangelize young people, but also to empower them to be the primary ambassadors[,] of the faith[,] to their peers.

8.  The Vocational Sense of Life

There is a need for a simple and clear understanding of vocation[—]to highlight the sense of call[,] and mission[;] desire[,] and aspiration[—]which makes it a concept more relatable[,] to young people[,] at this stage of their lives....Young people understand the general sense of bringing meaning to life[,] and [of] being alive for a purpose, but many do not know how to connect that to vocation[:] as a gift[,] and [a] call[,] from God.

The term "vocation" has become synonymous with the priesthood and religious life[,] in the culture of the Church. While these are sacred calls[, which thus] should be celebrated, it is important for young people to know that their vocation [actually] is [established] by virtue of their life, and that each person has a responsibility to discern [whichever role] it is[, which] God calls them to be[,] and to do. There is a fullness[, in] each vocation[,] which must be highlighted[,] in order to open the hearts of young people[,] to their [own] possibilities.

The term vocation is not very clear to many young people; hence[,] there is need for greater understanding[, both] of the Christian vocation (...lay ministry, marriage and family, role in society, etc.)[,] and [of] the universal call to holiness.

9.  Vocational Discernment

Discerning one's vocation can be an adventure[,] along the journey of life. [M]any young people do not know how to intentionally go about the process of discernment; this is an opportunity[,] for the Church[,] to accompany them.

Many factors [harm] the ability of young people to discern their vocations, such as:...digital media,...mental health and state of mind,...peer pressures, political scenarios,...technology, etc. Spending time in[:] silence, introspection[,] and prayer[;] as well as [in] reading the Scriptures[;] and [in] deepening [one's] self-knowledge[;] are opportunities[, which] very few young people exercise. There is a need[,] for a better introduction to these areas. Engaging[,] with[:] faith-based groups, movements, and like-minded communities[,] can also assist young people in their discernment.

We recognize[,] in particular[,] the unique challenges faced by young women[,] as they discern their vocation[,] and place in the Church. Just as Mary's "yes" to God's call is fundamental to the Christian experience, young women...need space to give their own "yes" to their vocation. We encourage the Church to deepen its understanding of the role of women[,] and to empower young women[.]

10.  Young People and Accompaniment

Young people are looking for companions...who...allow young people to articulate their [own] understanding of faith[,] and their vocation. Such people...need to be...living testimonies to witness. Such a person should evangelize[,] by their life.

Qualities of such a mentor include: a faithful Christian[,] who engages with...the world; someone who constantly seeks holiness; [who] is a confidant[,] without judgement; [who] actively listens to the needs[,] of young people[,] and responds in kind; [who] is deeply loving[,] and self-aware; [who] acknowledges their [own] limits[;] and [who] knows the joys and sorrows of the spiritual journey.

An especially important quality in a mentor is acknowledgement[,] of their humanity—that they are human beings[,] who make mistakes: [that they are] not perfect people[,] but forgiven sinners. Sometimes[,] mentors are put on a pedestal[;] and[,] when they fall, the devastation may impact young people's abilities to continue to engage[,] with the Church.

Mentors should...allow [young people] to be active participants[,] in the journey. They should respect the freedom[, which] comes with a young person's process of discernment[,] and equip them with [the] tools[,] to do [it,] well.

A mentor should believe[,] wholeheartedly[,] in a young person's ability[,] to participate in the life of the Church....This role is not[,] and cannot be[,] limited to priests[,] and [to] consecrated life[;] but, the laity should also be empowered[,] to take on such a role.

Part Three[:] The Church's Formative and Pastoral Activity

11.  The [M]anner of the Church

Today's young people are longing for an authentic Church. We want to say, especially to the hierarchy of the Church, that they should be[:] a transparent, welcoming, honest, inviting, communicative, accessible, joyful[,] and interactive community.

A credible Church is one which is not afraid[,] to allow itself [to] be seen[,] as vulnerable. The Church should be sincere[,] in admitting [both] its past and present wrongs[, and] that it is a Church[,] made up of persons[,] who are capable of error[,] and misunderstanding. The Church should condemn [certain] actions[:] such as sexual abuse[,] and the mismanagement of power[,] and wealth. The Church should continue to inforce her no-tolerance stance[,] on sexual abuse[,] within her institutions[;] and her humility will[,] undoubtedly[,] raise [this stance's] credibility[,] among the world's young people. If the Church acts in this way, then it will differentiate itself[,] from other institutions and authorities[,] which young people[—]for the most part[—]already mistrust.

[T]he Church draws the attention of young people[,] by being rooted in Jesus Christ. Christ is the Truth[,] which makes the Church different[,] from any other worldly group[,] with which we may identify. Therefore, we ask that the Church continue to proclaim the joy[,] of the Gospel[,] with the guidance of the Holy Spirit.

We desire that the Church spread this message[,] through modern means of communication and expression. The young have many questions[,] about the faith, but [they] desire answers[,] which are not watered-down, [n]or which utilize pre-fabricated formulations....Some perceive the Church to be "anti-science"[; and] so[,] its dialogue with the scientific community is[,] also[,] important. [T]he Church should also care for environmental issues[:] especially, [for] pollution. We also desire to see a Church [which] is empathetic[,] and [which] reaches out[,] to[:] those struggling on the margins, the persecuted[,] and the poor.

12.  Young Leaders

[Young people feel that t]he Church must involve young people in its decision-making processes[,] and offer them more leadership roles. [They feel that t]hese positions need to be on [the] parish, diocesan, national[,] and international level, [and] even on a commission to the Vatican. We...feel that we are ready to be leaders.

We need young[-]leadership programs[:] for the formation[,] and continued development[,] of young leaders. Some young women feel that there is a lack of leading female role models within the Church[;] and they[,] too[,] wish to give [of] their intellectual and professional gifts[.]

[W]e want to be a joyful, enthusiastic[,] and missionary presence[,] within the Church. We also strongly express a wish[, to have] a prominent[,] creative voice. This creativity often finds itself in music, liturgy[,] and the arts[. Young people feel that] this is an untapped potential, with the creative side of the Church often dominated by the older Church members.

There is also a desire for strong communities[,] in which young people share their struggles and testimonies[,] with each other. [T]hey wish [these communities] to be more supported,...financially.

[Y]oung people have a passion for political, civil[,] and humanitarian activities. They want to act as Catholics[, yet act] in the public sphere[,] for the betterment of society[,] as a whole. In all [of] these aspects of Church life, young people wish to be accompanied[,] and to be taken seriously[,] as fully responsible members of the Church.

13.  Preferred [P]laces

We would like the Church to meet us[,] in...various places[,] in which she[,] currently[,] has little or no presence. [T]he place[,] in which we [most] wish to be met by the Church[,] is the streets, where all people are found. The Church should try to find creative[,] new ways to encounter people[,] where they are comfortable[,] and where they naturally socialize: bars, coffee shops, parks, gyms, stadiums[,] and any other[,] popular[,] cultural centers. Consideration should...be given to...workplace[,] and rural[,] areas. [W]e also need the light of faith[,] in more difficult places[:] such as orphanages,...marginal neighborhoods,...prisons, rehabilitation centers[,] and red-light districts.

Resources are not wasted....It is imperative that those[,] who are already engaged[,] are supported in the Church community[.]

[T]he digital world is one [which] must be taken into account[,] by the Church. We would like to see a Church[, which] is accessible[,] through social media[—]as well as [in] other digital spaces[—so that it can,] more easily and effectively[,] offer information[:] about the Church[,] and its teachings[;] and[, in order] to further the formation of the young person. In short, we should be met[,] where we are—intellectually, emotionally, spiritually, socially[,] and physically.

14.  The Initiatives to be Reinforced

We long for experiences [which] can deepen our relationship with Jesus[,] in the real world. Initiatives[, which] are successful[,] offer us an experience of God. [W]e respond to initiatives [which] offer us an understanding[:] of the Sacraments, prayer[,] and the liturgy, in order to properly share and defend our faith[, with]in the secular world. The Sacraments are of great value[,] to [those of] us who desire to develop a deeper sense of what they mean[,] in our lives. This is true[,] of[:] marriage preparation, the Sacrament of Reconciliation, preparation for baptism of children[,] and so forth. Because of the lack of clear[,] and attractive[,] presentation[,] as to what the Sacraments truly offer, some of us go through the process of receiving [them, while] undervaluing them.

Some fruitful initiatives are:...courses and programs [which] provide answers and formation[;] outreach ministries; weekend retreats and spiritual exercises; Charismatic events...and worship groups;...pilgrimages;...Bible study groups; [various] faith apps[;] and the immense variety of movements and associations[,] within the Church.

Small, local groups[,] where we can express questions[,] and share in Christian fellowship[,] are...paramount to maintaining the faith.

The social and...spiritual aspects[,] of Church initiatives[,] can be compl[e]mentary to each other. There is also a desire for social outreach[,] and evangelization[,] to people struggling with illnesses and addictions, while also engaging in dialogue with people[,] of varied religious, cultural[,] and socioeconomic contexts.

15.  Instruments to be [U]sed

The Church must adopt a language which engages the customs[,] and cultures[,] of the young[,] so that all people have the opportunity to hear the message of the Gospel. [W]e are passionate about...differ[ing] expressions of the Church. Some of us have a passion for "[T]he fire" of contemporary and charismatic movements[, which] focus on the Holy Spirit; others are drawn towards silence[;] meditation[;] and reverential[,] traditional liturgies. All of these things are good[,] as they help us to pray[: all] in [their] different ways. Outside of the Church, many young people live a contented spirituality[—]but[, still,] the Church could engage them[, by employing] the right instruments[:]

Multimedia – The [I]nternet offers the Church an unprecedented evangelical opportunity, especially with social media[,] and online[,] video content. As young people, we are digital natives[,] who could lead the way. It is...a great place to encounter[,] and [to] engage [with,] people[, both] of other faiths[,] and [of] none.

The Arts and Beauty – Beauty is universally acknowledged[,] and the Church has a history of engaging [with,] and evangelizing through[,] the arts, such as...visual art. Young people[,] especially[,] respond to [this,] and enjoy being creative[,] and expressive.

Adoration, Meditation and Contemplation – We also appreciate[, as seen from our secular lives,] the contrast of silence[,] offered by the Church's tradition[s] of Eucharistic Adoration[,] and contemplative prayer. It provides a space[,] away from the constant noise of modern communication[;] it is here[,] that we encounter Jesus. Silence is where we can hear the voice of God[,] and discern His will[,] for us. Many[,] outside of the Church[,] also appreciate meditation[;] the Church's rich culture[,] of this[,] could be a bridge to these secular[,] but spiritual[,] people. [This] can be counter-cultural, but effective.

Testimony – The personal stories of the Church are effective ways of evangelizing[,] as [they are] true[,] personal experiences[, which thus] cannot be debated. Modern Christian witnesses[,] and the witness of the persecuted Middle Eastern Christians[,] are particularly strong testimonies[,] to the fullness of life[,] found in the Church. The stories of the Saints are still relevant to us[,] as [they are] paths to holiness[,] and [to] fulfil[l]ment.

The Synodal Process – We...feel that this dialogue[,] between the young and the old Church[,] is a vital[,] and fruitful[,] listening process. It would be a shame[,] if this dialogue were not given the opportunity to continue[,] and [to] grow! This culture of openness is extremely healthy[,] for us.

Copyright (c) 2018 Mark D. Blackwell.

Install Ruby and Git For Windows on Windows XP, howto

Here's how to install the last binary releases, of both Ruby and Git for Windows, which work on 32-bit Windows XP (SP3):

• Install RubyInstaller.org's binary for Ruby, version 2.0.0-p648 (but don't download from this link; it's for reference, only):
  
  
  • Download and execute the asset, rubyinstaller-2.0.0-p648.exe from column RubyInstallers, on the RubyInstaller archives webpage.
  
  
  • This is the last binary version of RubyInstaller to support 32-bit Windows XP.
    
  
  
  • I identified it by trial-and-error.
    


• Install Git for Windows:
  
  
  • Download and execute the asset, Git-2.10.0-32-bit.exe containing version 2.10.0.
  
  
  • This is the last binary version to support 32-bit Windows XP, per the Git for Windows FAQ.

Copyright (c) 2018 Mark D. Blackwell.