Homélie du cardinal Jean-Claude Hollerich

Voici la homélie du Cardinal Jean-Claude Hollerich, lui-même ancien aumônier de la JEC et de la JOC, à la béatification des martyres jocistes, jécistes et scouts à la cathédrale de Notre Dame de Paris samedi le 13 décembre 2025.

Chers confrères,
Chères sœurs,
Chers frères,

La première moitié du XXe siècle entrera dans l’histoire de l’Europe comme le siècle obscur des terribles carnages. Aux victimes des deux guerres mondiales, les soldats, s’ajoutent les victimes de la dictature nazie. Mais dans cette obscurité se trouvent des points de lumière, et dès à présent nous pouvons identifier des noms et des visages à quelques-uns de ces points de lumière. Ils avaient un amour immense pour Dieu, pour le Christ. Cet amour les poussa à servir leurs frères partis pour le travail forcé en Allemagne. Oui, il ne peut y avoir d’amour de Dieu sans l’amour du prochain.

Quelques semaines avant la conclusion de notre année jubilaire, et en ce quatre-vingtième anniversaire de la fin de la Deuxième Guerre mondiale, tandis que nous nous préparons à célébrer Noël, notre Pape Léon XIV nous offre la joie de célébrer la « naissance au Ciel » de ces cinquante Martyrs de l’Apostolat Catholique en Allemagne, qui se sont portés volontaires afin d’assister leurs frères ouvriers réquisitionnés par l’État.

Ces jeunes catholiques, prêtres, religieux, séminaristes, militants d’Action catholique, scouts, ont tous répondu à l’appel du Cardinal Suhard et de l’abbé Jean Rodhain. Ils avaient pour la plupart entre vingt et trente-cinq ans, et comprirent, avec tant d’autres apôtres anonymes, la détresse spirituelle, la détresse morale d’un million cinq-cent-mille jeunes ouvriers français déportés en Allemagne, désormais sans repère religieux, puisque les prêtres allemands avaient l’interdiction d’exercer leur ministère en leur faveur.

Claude-Colbert Lebeau

Sans la moindre hésitation, Claude-Colbert Lebeau, responsable JOC, affirmait : « Je ne suis pas venu travailler pour l’Allemagne nazie, mais je suis venu apporter à mes frères le secours de la foi en Jésus-Christ ». Ils furent vraiment des « Martyrs de l’Apostolat ». Leur vie et leur activité au service de leurs frères furent une épreuve couronnée par le sacrifice du martyre, ainsi que nous le rappelait le Livre de la Sagesse : « Les âmes des justes sont dans la main de Dieu. Comme l’or au creuset, il les a éprouvés ; comme une offrande parfaite, il les accueille ».

Le Concile Vatican II nous l’enseigne : « Le martyre dans lequel le disciple est assimilé à son maître […] et rendu semblable à lui dans l’effusion de son sang, est considéré par l’Église comme une grâce éminente et la preuve suprême de la charité. Que si cela n’est donné qu’à un petit nombre, tous cependant doivent être prêts à confesser le Christ devant les hommes et à le suivre sur le chemin de la croix, à travers les persécutions qui ne manquent jamais à l’Église » (LG. 42).

En contemplant le témoignage d’amour de ces jeunes hommes provenant d’une trentaine de diocèses, de plusieurs instituts de vie consacrée, de l’Action catholique et du scoutisme, en apprenant à les connaître, à partager leur enthousiasme mais aussi leurs craintes, leurs élans de générosité et leurs souffrances, nous mesurons combien ils ont vécu ces mots de saint Paul dans sa Lettre aux Romains : « Nous mettons notre fierté dans l’espérance d’avoir part à la gloire de Dieu. L’espérance ne déçoit pas, puisque l’amour de Dieu a été répandu dans nos cœurs ».

Pierre de Porcaro

L’abbé Pierre de Porcaro, prêtre du diocèse de Versailles, écrivait encore à un séminariste : « Il faut que je devienne un saint. C’est le seul moyen de m’assurer plus tard un ministère fécond. C’est le seul moyen de sauver les âmes. Et puisque tel est mon désir, ma seule passion, il faut que je devienne un saint ». Invité, plus tard, par son évêque à rejoindre les jeunes réquisitionnés du STO, il répondit : « Oui, mon Dieu, j’accepte avec toute la générosité possible, tout, y compris d’en mourir, de mourir sur une terre étrangère, loin de tout, loin de tous ».

Tous, sans exception, ont fait de leur vie, de leur activité, de leur emprisonnement et de leur martyre un service, et quel service ! Ils ont suivi Jésus, en authentiques disciples, mettant leurs pas dans les pas de leur Maître. Cet appel de Jésus dont l’Évangile de saint Jean nous apporte l’écho : « Si quelqu’un veut me servir, qu’il me suive ; et là où moi je suis, là aussi sera mon serviteur. Si quelqu’un me sert, mon Père l’honorera », ils l’ont réalisé dans le sacrifice de leur vie, dans une offrande généreuse. Ainsi, l’abbé Antoine Charmet, prêtre du diocèse de Lyon, aujourd’hui Saint-Étienne, notait dans son testament : « Je m’abandonne à la volonté de Dieu en lui demandant d’y demeurer fidèle en prêtre ».

Au milieu du tourbillon de la guerre et des atrocités inhumaines dont nous avons aujourd’hui une connaissance certaine, ces Martyrs et tous ceux qui ont partagé leur idéal, leur générosité et leur destin, ont manifesté auprès de leurs frères la présence indéfectible de l’amour et de la miséricorde de Dieu. Ils ont ainsi réussi à créer, dans l’enfer des camps, des ilots de paradis, où l’amour parvenait à redonner courage, à panser les plaies du coeur, à secouer l’indifférence, à transmettre sérénité et paix. En témoignait le jeune scout Joël Anglès d’Auriac, décapité à 22 ans, le 6 décembre 1944, après s’être confessé, avoir communié, prié le rosaire, lorsqu’il déclara à l’aumônier de la prison : « Je suis tout tranquille… car je vais à Jésus-Christ ».

Nos Martyrs sont porteurs d’un message qui ne peut vieillir : « L’amour ne passera jamais ! » Le jeune Jean Mestre renonça à demander l’exemption du STO et l’annonça ainsi à sa mère : « Je t’aime de tout mon cœur, mais j’aime Jésus Christ encore plus que toi, et je sens qu’il m’appelle pour être son témoin auprès de mes camarades qui vont vivre des moments difficiles. Pardonne-moi si je te fais de la peine ».

La célébration de cette béatification, en plaçant devant nous ces Bienheureux, vient nous rappeler l’exigence de notre baptême : notre foi au Christ est avant tout et est essentiellement communion d’amour à sa Personne. En ce sens, le baptême nous engage à nourrir notre existence et nos multiples activités de cette foi, communion au Christ. Le Jésuite Victor Dillard, le plus âgé des Martyrs, intellectuel, apôtre des jeunes, l’avait bien compris. Il écrivait au moment de son arrestation : « Je m’attendais depuis longtemps à cette arrestation, elle est naturelle. Elle m’est arrivée le dimanche du Bon Pasteur, où il est dit que le Bon Pasteur doit donner sa vie pour ses brebis. Cela tombait à pic. Je voudrais bien que cela vous fasse comprendre combien notre religion doit être prise au sérieux et combien il faut la vivre ».

Or, la vivre, c’est aller jusqu’au bout, ainsi qu’en témoigne Raymond Cayré, prêtre du diocèse d’Albi, dévoré de zèle, mort à Buchenwald : « Il y a des âmes ici qui ont besoin autant et même plus qu’ailleurs du secours d’En-Haut. La perspective de rester jusqu’au bout ne m’effraie pas et m’est familière ».

Cette béatification nous invite à regarder le présent et à préparer l’avenir. Au lendemain la Deuxième Guerre mondiale, de nombreux chrétiens ont consacré leur vie à l’établissement de la paix, à la réconciliation, comme en témoignent Robert Schuman, Alcide De Gasperi, Konrad Adenauer, et tant d’autres, dont la vie a été vouée au service du bien commun. Nous vivons depuis quatre-vingts ans la période de paix la plus longue que l’Europe occidentale ait vécu dans sa longue histoire, et pourtant nous ne sommes à l’abri ni de la guerre, ni de la violence.

Quelles que soient notre vocation, notre profession, notre responsabilité, nous sommes engagés, disciples du Christ, au service de nos frères, là où dans sa Providence, Dieu nous a placés.

Robert Schuman pouvait écrire : « Le christianisme a enseigné l’égalité de nature de tous les hommes, fils d’un même Dieu, rachetés par le même Christ, sans distinction de race, couleur, classe ou profession. Il a fait reconnaître la dignité du travail et l’obligation pour tous de s’y soumettre. Il a reconnu le primat des valeurs intérieures qui, seules, ennoblissent l’homme. La loi universelle de l’amour et de la charité a fait de chaque homme notre prochain, et sur elle reposent depuis lors les rapports sociaux dans le monde chrétien ».
Nous vivons, nous avons vécu, une réconciliation des peuples. C’est un travail qui n’est jamais terminé et que toute génération doit continuer. Et nous le faisons ensemble : vous, Français, qui pouvez être fiers de vos martyrs, les peuples comme les Luxembourgeois, les Belges, les Néerlandais, les Suisses, les Allemands, qui dorénavant ne sont plus des ennemis, mais qui travaillent avec nous pour le bien commun.

Und deshalb freue ich mich, dass auch deutsche Bischöfe heute präsent sind. Zusammen können wir ein Europa aufbauen, das nicht ausschließt, nicht verfolgt, das einsteht für Frieden und Gerechtigkeit.

(C’est pourquoi je me réjouis de la présence aujourd’hui d’évêques allemands. Ensemble, nous pouvons bâtir une Europe inclusive, qui ne persécute personne et qui défend la paix et la justice.)

Les nazis, eux, méprisaient la liberté religieuse. Contraints à la respecter en Allemagne, ils montraient leur vraie identité dans les territoires occupés. L’amour de nos martyrs pour le Christ et pour les hommes qu’ils ont secourus a fait d’eux des martyrs pour la liberté religieuse.

Peut-être que ce point sera pour nous un témoignage important pour l’avenir de l’Eglise en Europe. La foi n’est jamais privée, elle doit trouver une expression dans le service concret de nos sœurs et de nos frères. Mais laissez-moi faire un appel aux jeunes de France. Vous qui vous appelez jeunes cathos, vous êtes des dévots de l’adoration de Notre Seigneur, et c’est bien ainsi : que cet amour du Christ vous pousse à devenir des apôtres missionnaires.

Et vous tous, les jeunes, qui peut-être n’allez pas à l’église, de France et d’Europe, vous qui ne voyez plus de sens dans votre vie, vous êtes à la recherche d’une identité qui vous fasse vivre, regardez le Christ, Prince de la paix, Prince de l’amour et non de la haine, apprenez de Lui comme vos frères ainés martyrs, béatifiés aujourd’hui, apprenez de Lui à vous engager pour le bien de vos frères et sœurs ! Votre vie peut être tellement belle, et vous verrez cette beauté de votre vie en suivant le Christ.

À la suite de nos Martyrs, ayons à cœur d’être de fidèles disciples du Christ, Prince de la Paix, et demandons à ceux que nous célébrons aujourd’hui, de nous obtenir la grâce de vivre notre foi. Le pape François disait toujours que la conversion part de la tête et passe au cœur, mais ce n’est pas assez, elle doit passer aux mains et aux pieds. Demandons la grâce de vivre notre foi, et ainsi de travailler au service de son Royaume. Amen !

Cardinal Jean-Claude Hollerich

SOURCE

Homélie du cardinal Jean-Claude Hollerich (Diocèse de Paris)

Vingt martyres jocistes, jécistes et scouts béatifiés à Notre Dame

Voici une liste des dirigeants, aumôniers et séminaristes des Jeunes Femmes et des Jeunes Étudiants béatifiés le 13 décembre 2025, avec des liens vers leurs biographies

Dirigeants de la JOC

Jean Lépicier (1921-1945), décédé à Buchenwald ;

Bernard Lemaire (1920-1944), mort du typhus à Buchenwald ;

Maurice Grandet (1920-1944), mort du typhus à Buchenwald ;

René Ponsin (1923-1945), décédé à Buchenwald ;

Claude-Colbert Lebeau (1922-1945), décédé à Zöschen ;

Jean Chavet (1922-1945), mort du typhus à Mauthausen ;

André Parsy (1922-1944), interné à Zöschen, est décédé à Trebitz ;

André Vallée (1919-1945), décédé à Flossenbürg ;

Henri Marrannes (1923-1945), décédé à Zwickau ;

Louis Pourtois (1919-1945), died in Mauthausen; Camille Millet (1922-1945), died in Flossenbürg;

Marcel Carrier (1922-1945), est mort à Neustadt pendant la « marche de la mort » ;

Alfredo Dall’Oglio (1921-1944), Italien naturalisé français, est mort à Wuhlheide ;

Marcel Touquet (1914-1945), décédé à Ravensbrück ;

Lucien Croci (1919-1945), décédé à Barth ;

Jean Mestre (1924-1944) est mort peu après son arrestation ;

Jean Perriolat (1920-1945), décédé à Mauthausen ;

René Rouzé (1922-1945), décédé à Dora-Mittelbau ;

Henri Euzenat (1920-1945), décédé à Dachau ;

Eugène Lemoine (1920-1945) (également scout), est mort à Zöschen ;

Bernard Morizot (1924-1945) (également scout), interné à Buchenwald et fusillé.

Dirigeants JEC

Jean Préhu (1920-1945), chef laïc de la JEC (et scout), est mort à Dachau.

Il en allait de même pour Jean Chavet , dirigeant de la JEC et également dirigeant de la JOC (voir ci-dessus).

Prêtres

René Giraudet (1907-1945), interné à Bergen-Belsen, malade du typhus, est mort à Paris ;

Victor Dillard (1897-1945), décédé au camp de concentration de Dachau ;

Louis Doumain (1920-1944), mort au camp de concentration de Zöschen ;

Pierre de Porcaro (1904-1945), mort au camp de concentration de Dachau.

séminaristes jocistes

Roger Vallée (1920-1944), décédé à Mauthausen ;

Jean Tinturier (1921-1945), décédé à Mauthausen.

EN SAVOIR PLUS

Martyrs de la JOC et de la JEC (Bibliothèque numérique Joseph Cardijn)

IYCS Asia marks 50 years

The International Young Catholic Students (IYCS) marked fifty years of Asian coordination with a week-long exchange in Bengaluru, bringing together chaplains, animators, alumni, and student leaders from seven countries, writes CM Paul in Matters India.

The YCS movement traces its roots to the aftermath of the Second World War. Founded in 1946, the International YCS set itself the mission of forming students committed to building peace through justice, freedom, and respect for human dignity. Using the “see–judge–act” methodology, generations of young Catholics have been encouraged to critically engage with social realities, discern them in the light of faith, and take transformative action.

In Asia, the movement took root in the 1970s, when student leaders and chaplains began coordinating across national boundaries to respond to the continent’s diverse challenges—poverty, political upheaval, and inter-religious tensions. Over the decades, YCS Asia became a platform for dialogue and solidarity, nurturing young leaders who bridged cultures and faith traditions. The 2025 exchange in Bengaluru thus celebrated not only fifty years of coordination but also the enduring legacy of a movement that has shaped generations of Asian youth into agents of peace and justice.

Hosted at St John’s Medical College Hospital in collaboration with St Joseph’s University, the gathering drew more than 40 participants from Bangladesh, Sri Lanka, Thailand, Korea, Indonesia, Taiwan, and India.

The program opened on November 28 with an inaugural Mass celebrated by Auxiliary Bishop Arokiaraj Satish Kumar of Bangalore. Over the following days, participants reflected on pressing realities facing young people in Asia—ranging from student well-being and storytelling as critical thinking to spirituality of action and inter-faith dialogue. The intersection of technology and faith emerged as a recurring theme, with discussions on artificial intelligence, media, and the challenges of student life in a digitizing world.

At St Joseph’s University, Dr Chandra Mohan IAS, Principal Secretary for School Education in Tamil Nadu, delivered the keynote address, situating students within the influence of artificial intelligence and the role of education today.

Liturgical celebrations punctuated the week, with thanksgiving Masses led by Bishop Prakash Sagili of Khammam and Bishop Jay Rao Polimera of Eluru. The exchange culminated on December 2 with a gratitude ceremony and the announcement of plans to launch the IYCS Global Training Academy in Asia.

Ambassador Nirupama Menon Rao, former Foreign Secretary of India, added a diplomatic perspective with her reflection on peace building, underscoring the role of dialogue in fostering understanding.

Looking ahead, the gathering set the stage for reimagining IYCS coordination in Asia, with plans for the 2026 Asian Study Session and Council, as well as chaplains’ training in Sri Lanka.

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50 years of IYCS Asia: Youth, chaplains and alumni gather in Bengaluru (Matters India)

François Houtart and the YCW method

During the Continental Meeting of the JOC America (JOCA), which took place in El Quisco – Chile, from 24 June to 4 July this year, I made a short presentation on the YCW method of the JOC during the formation section of the meeting.

Among the significant references was a presentation by François Houtart for the IYCW World Council in Germany in 2016.

I regard the presentation as of great value for the needs of the various movements of the Cardijn family, which are working for a more just and solidary society.

We hope it will be of use to all.

Felix Ollarves.

Original Spanish text

Durante el Encuentro Continental de la JOC de América (JOCA), realizado en El Quisco – Chile, desde el 24 de junio al 4 de julio del presente año, se me pidió realizar una intervención sobre el método de la JOC, en una parte del encuentro dedicada a la formación.

Entre las referencias señaladas en ese momento, esta una presentación realizada por François Houtart en el año 2016, con motivo de la celebración del Consejo Mundial de la JOCI en Alemania.

Reproducimos este aporte de François Houtart, el cual consideramos muy valioso, para los desafíos que se le presentan actualmente a los diversos movimientos de la llamada familia Cardijn, como también a todos los Movimientos Sociales, que buscan construir una sociedad más justa y solidaria. Esperamos sea de gran utilidad para todos y todas.

Félix Ollarves

READ THE DOCUMENTS

François Houtart, La JOC et sa méthode – Témoignage – Conseil international de la JOCI – 2016 (Joseph Cardijn Digital Library)

François Houtart, The YCW and its method – Testimony at IYCW World Council 2016 (Joseph Cardijn Digital Library)

François Houtart, La JOC y su método – Testimonio – Consejo Mundial de la JOCI 2016 (Joseph Cardijn Digital Library)

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François Houtart (Joseph Cardijn Digital Library)

Defending a dignified life for young people

In an interview with France Huart from the Belgian magazine, Revue Démocratie, International YCW president Basma Mikhail explains the challenges facing young workers today.

What are the forms of precariousness affecting young people today?

Today’s young people face multiple and growing precariousness. This manifests itself in economic insecurity—unstable employment, unemployment, informal or underpaid work—as well as limited access to housing, education, and quality healthcare.

Young workers are particularly exposed to extreme forms of precariousness. Many of them work in the “gig economy”—a “gig economy” in which jobs are flexible and precarious—as delivery drivers, drivers, or digital freelancers. They are often considered “independent,” but lack any real social protection: no stable contract, no health insurance, and no pension. These young people sometimes work in very difficult conditions: long hours, unpredictable pay, algorithmic pressure, isolation, and the inability to assert their rights. They must constantly be “available” to earn a minimum income, while assuming the risks associated with their work.

This precariousness has a profound psychological impact. Permanent instability leads to increased stress, anxiety, and depression, and this unfortunately translates into a rising suicide rate among young people in many countries. The climate crisis further exacerbates this insecurity. Environmental degradation and political inaction in the face of this emergency are fueling a sense of helplessness and despair among young people about the future.

Furthermore, the rise of far-right ideologies and authoritarian policies is fueling a deep disillusionment with the system. Many young people are losing trust in institutions, which they perceive as distant from their realities and aspirations. In response, some are taking refuge in social media, creating a virtual bubble that can reinforce isolation and withdrawal.

How does the JOC adapt its work to these new forms of precariousness?

The JOC acts by offering these young workers a space where they can express their experiences, analyse their situation, and collectively construct responses, as recommended by the “See, Judge, Act” method 1 . We also work to create safe, offline spaces where young people can express themselves freely and organize collectively. In terms of mental health, we offer psychological support and resilience tools. Finally, in order to combat isolation and misinformation, we carry out extensive media education and critical thinking work.

Is the “See, Judge, Act” method still valid in the face of current challenges?

I sincerely believe so. If we aim for systemic change in society, this method is essential. It can be adapted in different ways to match the current characteristics of young people, without losing its essence. It allows young people to understand their realities, take action, and create lasting transformation in their lives and the world around them.

The method begins with SEEING: we analyze our situation from all angles. We examine the causes and consequences of our struggles through social, political, economic, and cultural analysis. This allows us to have a deeper and more complete understanding of our reality. Then, we move on to JUDGING: here, we reflect on how we feel about the situation, how to improve it and strive for our ideal, and how our values and principles guide us in this analysis. Finally, we ACT. This is the crucial part where we reflect on what actions we can take, individually and collectively, to transform our living conditions.

It’s not just about understanding the problem, but also about taking responsibility for transforming our conditions. Through this method, individuals move from passive actors to agents of change in society.

How do you integrate the climate issue into your struggles?

Within the IYCW, climate and ecology are central to our work. The impact of environmental change is already changing the world of work, and as workers, we understand that the ecological crisis directly impacts our lives, our livelihoods, and threatens our future. It is the most vulnerable communities—precarious workers, migrants, etc.—who are often the most affected by environmental degradation.

For the IYCW, ecology is not only an environmental issue, but also a social justice issue. We link climate change to issues of inequality, exploitation, and workers’ rights.

The IYCW is actively involved in raising awareness and taking action on this issue around the world. For example, in the JOCA (YCW of the Americas) movements of Chile and Peru, the issue of climate justice is central to their work. At the regional level in Asia-Pacific, climate justice is one of their main campaigns. In 2024, a regional seminar was held, bringing together national movements from across Asia, during which issues of climate justice and social protection were addressed in depth.

Moreover, in many movements, even if specific actions do not directly focus on climate issues, a strong emphasis is placed on education and training on these environmental issues. The IYCW is committed to ensuring that its members are not only aware of these issues, but also actively involved in promoting climate justice and advocating for policies that protect both the environment and workers’ rights.

As part of our centenary celebration on May 2, we are organizing a public forum that addresses the theme of action and collaboration for a just transition for social and climate justice. This event involves the MOC, ACV, and other partners, who are bringing their perspectives and contributions to this important exchange.

Women’s rights are also at the heart of your work. Can you tell us more?

Yes, young women are one of the most vulnerable groups in today’s society. In many countries, they continue to experience violence and discrimination. This dehumanization is deeply rooted in social structures and, unfortunately, in the way some women perceive themselves. This internalized oppression is one of the most difficult challenges to address.

At the IYCW, we are committed to raising awareness about these issues and ensuring that they are addressed at the national and international levels. We have a Gender Commission at the international level, which plays a key role in organizing webinars and creating educational tools to raise awareness among our members about these gender-specific issues.

Furthermore, the IYCW has developed basic gender tools, which are used in the training of our members to help them understand gender equality, combat violence, and promote a more equitable society. This ensures that the issue of gender equality is not just a rhetorical discussion, but is a cross-cutting issue in our work at all levels of the movement.

You have developed a protocol for protecting women at all levels of your organization. Can you explain it to us?

Of course. This work is being led by a dedicated commission, including members from Latin America. The goal is to create an international framework that reflects our values of equality, dignity, and security for all women involved in our movement.

Although the protocol is defined at the international level, it is designed to be adapted by each national movement, according to its local reality and laws. We believe it is essential that national movements take ownership of this tool to make it truly effective and applicable in their context.

This protocol aims to establish clear standards and concrete mechanisms to prevent gender-based violence, support victims, and promote a safe and respectful environment. It will also include awareness-raising and training components around gender-based violence and discrimination.

We hope that this protocol serves not only our own movement but also inspires other youth and workers’ organizations. It reflects our commitment to profound structural change and our conviction that social transformation begins with consistency between our values and internal practices.

In 2025, for the centenary of the IYCW, you have chosen to launch a campaign focusing on precarious work and social injustice. Why these themes?

We chose these themes because we understood that precarious work is a kind of “umbrella” that encompasses many of the realities experienced by young people today. But precarity is not limited to work: it also affects education, housing, health, mental well-being, and more.

That is why we are not only demanding decent work, but a dignified life for young people. It is essential that young workers feel valued, regardless of their job. Respect, dignity, and recognition must be at the heart of the professional experience. Work should not be a source of anxiety or fear, but rather a source of stability, identity, and pride.

To develop this campaign, we will organize a series of webinars in October and November 2025 that will address precarious work across different global realities. At the same time, we are working to update our existing analyses of precarious work in each continent. This will allow us to adapt our demands to the current reality and develop our strategy based on the concrete experience of young workers. We will also pay special attention to workers in the platform economy, as their struggles are closely linked to the general discussions planned for the International Labour Conference (ILC).

We believe it is essential to provide concrete testimonies and clear proposals so that our final declaration reflects lived realities and urgent needs. Our demands will focus on access to stable and fair employment, social protection, workers’ rights, mental health, and the recognition of all forms of work, including informal work and work carried out on digital platforms.

Through this campaign, we aim to raise awareness, mobilize young people, and influence policies, both internationally and by encouraging national movements to take ownership of these struggles locally.

How does the centenary help us better understand the historical impact of the JOCI on the lives of young people and on society?

The centenary is not simply a celebration; it is a living process that allows us to reflect, reconnect, and look to the future. It is an opportunity to measure the historical impact of the IYCW, not only as an organization, but as a movement that has transformed lives and influenced entire societies.

As soon as the centenary opened on 12 April, we began publishing testimonies from young and former members, as well as from our partners and networks. These stories—shared on our social media—provide a concrete illustration of how the IYCW has empowered young people, promoted social change, and fought against injustice, across generations and continents.

As part of the centenary, we invite national movements to organize exchanges between young and former members to strengthen the connection between our history and our present. These intergenerational gatherings build a bridge between generations—a way to learn from the past while preparing for current and future struggles.

This allows us to strengthen our movement and renew our commitment through shared memory and collective action. This dialogue is not symbolic—it is strategic. It allows us to deepen our analysis and action based on concrete stories. This centenary helps us remember who we are, recognize our collective strength, and renew our commitment to a dignified life for all. It also shows us that the IYCW is a force of resistance in the face of threats to people and the planet.

SOURCE IN ORIGINAL FRENCH

«Nous défendons un travail décent et une vie digne pour les jeunes» (Revue Démocratie)

Global South bishops call for climate justice

The regional bishops’ conferences and councils from Asia, Africa, and Central and South America, in coordination with the Pontifical Commission for Latin America, have joined forces to appeal for climate justice and an ecological conversion across the world, Vatican News reports.

In light of the United Nations’ climate change conference COP30, which will take place in Belém, Brazil, from 10-21 November, 2025, these bodies have published a joint document titled “A call for climate justice and the common home: ecological conversion, transformation and resistance to false solutions.”

The document reiterates the Church’s commitment to climate justice and calls nations and governments to action, inspired by the Pontiff’s call to promote an integral ecology, and in line with Francis’ encyclical Laudato Si’, which this year celebrates its 10th anniversary.

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A Call for Climate Justice and the Common Home: Ecological Conversion, Transformation and Resistance to False Solutions (Vatican News)

African bishop slams ‘outdated, biased’ global finance system (Crux Now)

Matthew Shadle, The Bishops’ Conferences of the Global South Issue Message on Climate Justice (Window Light)

Remembering Jorge Silva Morales

We are sad to record the death of Jorge Luis Silva Morales, a former leader of the Chilean JOC, a member of the JOC America team and the IYCW International Team.

We express our condolences and solidarity with Elenita, his wife, and their children.

IYCW International Team Meeting, Quito, Ecuador, 1993
IYCW International Team meeting, Leuven, Belgium, 1990 (L to R: Stefan Gigacz, Ruben Joseph, S. Samydorai, Felix Ollarves, Jorge Silva and Fr Hugh O’Sullivan)

French jocist martyrs to be beatified

The Vatican’s Dicastery for the Causes of Saints has recognised the martyrdom of more than twenty French jocist lay leaders as well as chaplains and seminarians linked to the YCW.

Pope Leo XIV approved the decree, which also recognised the martyrdom of many more French lay leaders and priests from other movements including the Scouts, and the Young Christian Students (YCS).

Eugène Lemoine
Roger and André Vallée

Lay YCW leaders on the Vatican list were:

Jean Lépicier (1921-1945), died at Buchenwald;

Bernard Lemaire (1920-1944), died of typhus at Buchenwald;

Maurice Grandet (1920-1944), died of typhus at Buchenwald;

René Ponsin (1923-1945), died at Buchenwald; Claude-Colbert Lebeau (1922-1945), died at Zöschen;

Jean Chavet (1922-1945), died of typhus at Mauthausen;

André Parsy (1922-1944), interned at Zöschen, died at Trebitz;

André Vallée (1919-1945), died at Flossenbürg;

Henri Marrannes (1923-1945), died in Zwickau;

Louis Pourtois (1919-1945), died in Mauthausen; Camille Millet (1922-1945), died in Flossenbürg;

Marcel Carrier (1922-1945), died in Neustadt during the “death march”;

Alfredo Dall’Oglio (1921-1944), Italian naturalized French, died in Wuhlheide; Marcel Touquet (1914-1945), died in Ravensbrück;

Lucien Croci (1919-1945), died in Barth;

Jean Mestre (1924-1944), died shortly after his arrest;

Jean Perriolat (1920-1945), died in Mauthausen;

René Rouzé (1922-1945), died in Dora-Mittelbau;

Henri Euzenat (1920-1945), who died at Dachau;

Eugène Lemoine (1920-1945) (also a Scout), died at Zöschen;

Bernard Morizot (1924-1945) (also a Scout), interned at Buchenwald and shot.

Jean Préhu

YCS lay leaders:

Jean Préhu (1920-1945), who was also a Scout, died at Dachau;

Jean Chavet (1922-1945), died of typhus at Mauthausen.

Priests linked to the YCW were:

René Giraudet (1907-1945), interned at Bergen-Belsen, sick with typhus, died in Paris;

Victor Dillard (1897-1945), who died at the Dachau concentration camp:

Louis Doumain  (1920-1944), died at the Zöschen concentration camp;

And the jocist seminarians were:

Roger Vallée (1920-1944), who died at Mauthausen;

Jean Tinturier (1921-1945), who died at Mauthausen.

In addition to the French jocist martyrs, many Belgian JOC and KAJ leaders and chaplains also lost their lives during World War II, including lay co-founders, Fernand Tonnet and Paul Garcet.

Memorial card for Fernand Tonnet and Paul Garcet

In Hungary, Blessed Sara Salkahazi, who was a chaplain to the Girls YCW movement, was killed for her role in saving the lives of many Jewish children.

Blessed Sara Salkahazi

SOURCE

Le nom des 50 Français tués par le régime nazi bientôt béatifiés (Aleteia)

Qui sont ces 50 Français reconnus martyrs par Léon XIV (Aleteia)

Pope recognizes martyrdom of 50 Frenchmen killed by Nazis (Detroit Catholic/Catholic News Service)

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Victor Dillard (Joseph Cardijn Digital Library)

Roger Vallée (Joseph Cardijn Digital Library)

André Vallée (Joseph Cardijn Digital Library)

Eugène Lemoine (Joseph Cardijn Digital Library)

René Giraudet (Joseph Cardijn Digital Library)

Sara Salkahazi (Vatican)

EN SAVOIR PLUS

Jean Tinturier (Mémoire et espoirs de la Résistance)

Louis Doumain (Mémoire et espoirs de la Résistance)

Jean Préhu (Mémoire et espoirs de la Résistance)

Bernard Lemaire (Mémoire et espoirs de la Résistance)

YCW memorial to be restored

To commemorate the centenary of the foundation of the YCW, a memorial cross will be restored to its former location in the Fagnes region in the foothills of the Ardennes in Belgium.

The blessing ceremony organised by the Diocesan Commission of the Working World (CDMO) will take place at 11am on Tuesday 24 June 2025. Philippe Hansen, a member of the Commission is responsible for the project.

Supporters, alumni and officials of the JOC are all invited to this ceremony, the CDMO has announced.

Original French

Dans les Fagnes, la croix de la JOC s’apprête à retrouver sa place d’antan. Restaurée à l’occasion du centenaire du mouvement, elle sera bénie ce mardi 24 juin, au cours d’une cérémonie ouverte à tous.

Dans le cadre du Centenaire de la Jeunesse Ouvrière Chrétienne (JOC), fondée en 1925 en Belgique par l’abbé Joseph Cardijn, la Commission Diocésaine du Monde Ouvrier (CDMO) a entamé la restauration de la croix de la JOC sous la responsabilité de Monsieur Philippe Hansen, membre de ladite Commission.

La croix fût érigée à la suite d’un congrès international des membres de la JOC qui s’est tenu à Rome en 1967, année de décès de Joseph Cardijn.

A l’occasion de la remise en place de la croix, une petite cérémonie de bénédiction est prévue le mardi 24 juin 2025 à 11h00.

Pour vous donner l’occasion d’assister à la cérémonie, voici l’itinéraire pour se rendre sur place : l’emplacement de la croix de la JOC se trouve près de la croix des Fiancés dans les Fagnes (Baraque Michel) au long du Ru d’Herbofaye, sur le chemin de Jalhay à Xhoffraix.

Des sympathisants, anciens et responsables de la JOC ont été conviés à cette cérémonie.

Toute autre personne est la bienvenue.

La CDMO

SOURCE

La croix de la Jeunesse Ouvrière Chrétienne de retour en Hautes Fagnes (Cathobel)

Social Gospellers vs Christian nationalism

In this article originally published on The Conversation, Professor Christine Littlefield of Pepperdine University contrasts the message of 19th century Christian nationalists and that of the Social Gospel movement.

President Donald Trump has praised the Gilded Age, which he believes was a time of immense national prosperity thanks to tariffs, no income tax, and few regulations on business.

Similar to today, the late 19th century was a time where a small group of men enjoyed immense wealth, privilege and power to shape the nation. It was a time of immense inequality, as factory and housing conditions crushed the lives of the poor.

And it was a time of white Christian nationalism.

In Northern cities, reformers saw the wealth gap, the plight of workers and the squalid conditions in tenements as undermining their vision of a Christian America. Fueled by faith, the Social Gospel movement worked to expand labor rights and improve living conditions at the turn of the 20th century.

At the same time, many of these white Protestant activists believed their own culture and race to be superior, and this prejudice hindered their efforts. They often spouted anti-Catholic and anti-immigrant rhetoric, and mostly ignored Black workers’ plight.

Ever since the Puritans landed, white Christian nationalism has informed how many Protestants try to shape their country – a history I trace with church historian Richard T. Hughes in the book “Christian America and the Kingdom of God.” But Christian nationalism has taken dramatically different forms over time. The progressive Social Gospellers of a century ago are a particularly striking contrast to the conservative Christian right that has shaped U.S. politics for half a century, up to today.

There are many differences between Christian nationalism then and now. Like many conservative Christians today, however, the Social Gospellers believed that the United States was uniquely chosen and blessed by God, and called to be a Christian nation. They saw themselves as the rightful guardians of that mission. And though the country was still overwhelmingly Protestant, they feared they were losing influence.

New research explored the history of the Bible – research that many Christians feared would undermine people’s trust in Scripture as the word of God, by emphasizing its human composition. New scientific ideas about the Earth’s creation and human evolution challenged their visions of an all-powerful, all-knowing God. Meanwhile, rapid industrialization and urbanization had created new social challenges, such as workers’ safety and living conditions, leading some to reject faith as irrelevant to their needs.

Social Gospellers wanted to vindicate Christianity and show it was still relevant to modern life. But white leaders’ vision of what a Christian America should look like conflated their Protestant faith with their race and culture.

Josiah Strong, for example, was a Congregationalist minister known for promoting factory safety. But he stoked fear of Catholic immigrants and endorsed the expansion of the U.S. as a benevolent empire. The Anglo-Saxon race “is destined to dispossess many weaker races, assimilate others, and mold the remainder,” Strong argued in his 1885 book, “Our Country.”

Another Social Gospel reformer, Northern Baptist theologian Walter Rauschenbusch, railed against unrestrained greed, political corruption, militarism and contempt between elites and the working class. But he shared the white supremacy of his age. God was favoring Germanic and Anglo-Saxon people, he claimed, to enact God’s purposes.

“Other races are as dear to God as we and he may be holding them in reserve to carry His banner when we drop it,” he wrote in an undated article. But it was part of God’s plan, he believed, for Northern Europeans to “hold the larger part of the world’s wealth and power in the hollow of their hands and the larger share of the world’s intellectual and spiritual possessions in the hollow of their heads.”

The ‘right’ kind of Christian

Though many white Protestants felt threatened by the challenges of immigration, they were still a clear majority, and they presumed that most Americans would endorse applying Christian ethics to public policy and social reform.

What’s more, women gaining the right to vote in 1920 meant Social Gospel leaders expanded Protestants’ power at the ballot box. Many Social Gospel leaders embraced women’s suffrage because women were already leading supporters for their causes: For example, Frances Willard, who promoted temperance and workers’ rights; and Jane Addams, who ran a Christian “settlement house,” or community center, for the poor.

But in another sense, demographics were not on their side. The U.S. might have been a very white and Christian country, but in some Social Gospellers’ minds, the era’s waves of immigrants were not the “right” kind of Christian: Northern European and Protestant. Immigration was shifting from Great Britain, Ireland and Germany to Russia, Poland, Hungary and Italy. While Protestants far outnumbered Catholics nationally, Strong wrote that they were double the Protestant population in major cities like New York, Chicago and Philadelphia.

Strong argued that Catholic immigrants were lazy, prone to alcoholism and criminal activity, and willing to sell their vote to corrupt city politicians. He claimed they would corrupt the morals of Anglo-Saxon Americans, and that if the Catholic population grew, it would undermine Protestants’ religious liberty.

Nativist views like these led to the National Origins Act of 1924, which restricted the number of immigrants. Quotas for each country were based on the profile of the American population in 1890 – an attempt to maintain Protestant dominance against Catholic and Jewish immigration from Southern and Eastern Europe. That distrust also kept Social Gospellers from partnering with Roman Catholic leaders on shared concern for workers.

Flourishing for all, or some?

Still, when it came to workers’ basic needs, reformers cared deeply about improving circumstances for the “least of these.” The movement was strongly influenced by the biblical parable of the sheep and the goats: verses in the Book of Matthew where Jesus promotes feeding the hungry, caring for the sick, clothing the naked and visiting those in prison.

Social Gospellers aimed to prove that Christianity could answer the social challenges caused by industrialization, urbanization and immigration. For the most part, they sought to use their privilege in ways that promoted the flourishing of all Americans, such as expanding labor rights and providing services to the poor through settlement houses.

In 1908, for example, the Federal Council of Churches adopted a 14-point statement called the “Social Creed,” affirming that churches should support reforms “to lift the crushing burdens of the poor, and to reduce the hardships and uphold the dignity of labor.” While some of the reforms they called for are taken for granted today — like one day off per week — other calls, like a living wage for all, are yet to be realized.

Over the past half-century, the modern Christian right, too, has feared that its vision for the nation is eroding. Conservative churches have seen their influence drop as more Americans move away from organized religion and reject their rejection of LGBTQ+ people.

I — along with other scholars — argue that these fears have helped fuel resurgent Christian nationalism today. Since merging with the tea party movement during the Obama administration, the Christian right has increasingly embraced an anti-immigration and anti-minority stance, fearing the loss of its own standing.

Like the Social Gospellers of a century ago, the Christian nationalists of recent decades are wary of religious and racial change in their country. Yet the movement’s priorities – often focused around its vision of families, sex and gender – are starkly more limited than the broader quality-of-life issues that Social Gospellers addressed.

Both groups desired an America rooted in biblical values. But each interpreted Scripture through its own lens, seeking to remake America in its own, white Protestant image.

AUTHOR

Christina Littlefield

Associate Professor of Communication and Religion, Pepperdine University

SOURCE

100 years ago, the Social Gospel movement pushed to improve workers’ lives – but also to promote its vision of Christian America (The Conversation)

PHOTO

Jane Addams speaks to visitors in 1935 at Hull House, a settlement house in Chicago that she co-founded in 1889. National Archives via Wikimedia Commons