[accordion open=”1″] [accordion-item title=”What is the World Youth Parliament?”] The World Youth Parliament (WYP) is a permanent forum for dialogue where youth all around the world can share their thoughts and worries, research their interests and announce their conclusions on a worldwide scale. WYP intends to offer to the world a vision free of prejudices, and filled with hope, to achieve restoring Humanity by beginning with the personal commitment of the youth, beginning from living the noblest human values.

The WYP offers an impassioned network to all youth who are looking to put unity, aim and meaning into their lives, both personal and social, projecting a future world that must be better than it is now. In this context – and through team-work – we will try to provide answers to those questions that are framed by today’s daily life, in the broad sectors of society that are characterized by the following:
[list_item icon=”ok”] The absence of God vs. the consciousness of origin and destiny;[/list_item]
[list_item icon=”ok”]  Intolerance, gender violence, racism and xenophobia  vs. fundamental respect due to every human being because he/she is human;[/list_item]
[list_item icon=”ok”]  Indifference to values and the lack of personal and social commitment;[/list_item]
[list_item icon=”ok”]  Insensitivity to the fundamental rights and duties of human beings, and the passive attitude toward losing transcendent goals and ideals;[/list_item]
[list_item icon=”ok”]  Individual interests vs. dialogue, solidarity, balanced distribution and access to goods, whether material, ethical or spiritual;[/list_item]
[list_item icon=”ok”]  Aggression vs. generosity of love, education and good manners that make peace and social wellbeing possible;[/list_item]
[list_item icon=”ok”]  Sadness and loneliness in life vs. enjoyment of living together;[/list_item]
[list_item icon=”ok”]  The culture of death vs. the defense of life;[/list_item]
[list_item icon=”ok”]  The will to power vs. the will to love;[/list_item]

[list_item icon=”ok”]  Escaping vs. responsibility.[/list_item]

[accordion-item title=”Who can participate?”] The WYP is especially for youth between 16 and 30 years old (since that is the age bracket associated with university students, which is its main public target). However, persons of other ages can participate, above all in the local meetings and steps of teamwork. The Encounters and International Plenary Sessions use a specific methodology in which different degrees of participation take place according to age and the previous active collaboration in project development. [/accordion-item]

[accordion-item title=”What do we mean when we say “Parliament”?”]

We use this term in its original meaning: to establish a conversation with someone for the purpose of reaching an agreement; thus, to speak, to dialogue, to deliberate about topics of maximum importance in life; in our case, it means that youth are called upon to assume the responsibility of our communities and  our societies.

The term comes from the verb “parlare” (Italian), which has its roots in Latin used by the first Christians (while classical Latin used “loqui” to mean “to speak”); this root-word is related to the verb “to speak in parables, which was very important for Christian “preaching”.

A little bit of history:

“Parabolé” (to speak in parables) entered into Latin through Gaul (France) and Italy during the first centuries of Christianity. From this term is derived the French verb “parler” (“to speak”). In 16th and 17th century Spanish, the term “palabramiento” (“to make a discourse”) was also used.

In Greek “parabolé” means comparing, contrasting by parallel exposition, likeness, drawing an association,  bringing close, relating, giving an example, and it refers to a literary genre that was well-known in Greek and Roman literature, but used especially in Rabbinical literature, then particularly in the Gospel texts.

A parable means something, not in itself (it is not merely a beautiful and edifying narrative), but rather in relation to a different reality than what is being told. A parable, then, is meaningful by virtue of its relation to “something beyond it.”

The parable achieves its goal when the relationship between these 2 poles cause a leap in the one who lives it; that is, it permits passing over from the narrated reality to the “other” reality which is the narrative’s reference point.

The 17th and 18th century English parliamentary traditions have provided ONE model with the difference between majority and minority, or better said, between governing parties and the opposition.

Today, when we use the term “Parliament” we understand it to be the place where the assembly of representatives of one or many nations –using their discussions and debates- develop democratic dialectic on the grounds of “freedom” of speech and judgment. The Parliament is the organ through which the people participate in the exercise of state power with 2 functions: 1) legislative and 2) political control of the government.

Throughout history, this term has been progressively absorbed into the political and empowered dimensions, so that it indicates a general assembly of citizens called to deliberate about affairs that must be carried out, that is, to “speak about” those affairs of greater importance for the life of one’s own community. However, the term “parliament” has is original reference to the act of speaking, of making a discourse or speech. This reminds us of basic aspects of “parliamentary dialogue”:

  • We are required to reflect upon ways of acting and attitudes, not on theoretical and abstract concepts.
  • In the parables, our attention is drawn to notice the personages, the attitudes, the ways of acting, the actions, the movement, the concrete elements.

It is important to remember the origins of this word so that we do not lose sight of its true meaning as having the following connotations:

  1. Related with life, besides being related with our nations’ institutions;
  2. Related with questions that are vitally important for our society’
  3. Related with agreement, with peace.


[accordion-item title=”What do we mean when we say ‘Universal’?”]

According to its original meaning (“Universalem” in Latin, “Kathólou” in Greek), it means “that which is common to beings as a homogeneous group.”

It thus refers to belonging, an aspect recognized as common to a homogeneous group of persons, or individuals or things, and that as such can be accepted by all.

This bond, this common belonging, is the brotherhood of all human beings, which has no sense if it is not referring to a common Father. In this sense, we can sat that communion is the ground of social and political life, so much so that the bond that unites us does not come from a formal or conventional legality, but rather a “transcendental” one; that is, we come together in the name of this filial nature, thanks to a Father who is the origin and end of all our noblest aspirations.

The filial consciousness is what inspires us and moves us

[list_item icon=”ok”]to speak about the dreams we have about ourselves and the world;[/list_item]

[list_item icon=”ok”]and to look for the grounds upon which to build up a truly human civilization.[/list_item]



On the one hand, “universal” indicates the perspective from which we observe; on the other hand, the contents we are concerned about, that is, the issues belonging to the essence of the youth’s own nature that looks at his/her own destiny and at history.

“Universal” does not mean “extended or extendible by right – and much less in actuality – to all”, “a platform referred to everyone” or where everyone, without exception, can express his/her opinion. And this is because this Parliament does not aim at representing everyone, in the sense that it does not express the voice of all the inhabitants on the planet: even if such were possible, a general representation would not be among its aims.

Everyone can participate. The Parliament, by its very nature, is open to the collaboration of all those who, partially or completely, see themselves reflected in the principles that inspire us.


[accordion-item title=”What do we mean when we say ‘Youth’?”]

Availability, state of being free from prejudices; state of openness, attitude of listening, courage to live the truth; all this with the consciousness of having within ourselves these goals, these aims, at least intentionally.

“Youth” does not mean an issue of demographic character, and much less a condition of being always under-age.

The young stage is, undoubtedly, a time, a path, a route, an itinerary… something that has a beginning and an end. But a young person is also one who has not yet had time to be morally corrupted, to sell out to dialoguing with pay-offs, to abandoning his own ideals… in such a way that he/she can be educated and be formed in the path that reaches maturity, a maturity that cannot be confused with conformism, a wisdom that will not be a “realistic” cynicism, a creativity that does not settle with mere material production.

Youth (different from other stages of life that are inevitable, but also have their extraordinary characteristics) means energy-packed, presence of spirit, courage facing the great questions of life, boldness in great dreams and, above all, capacity of “vision” (Acts 2:12-17). Young people can be the guardians of the true vision of existence: they are those who can build up society and make it progress. Youth is that time of life that is granted us as a gift before we create false idols for ourselves. That’s why. Youth is a necessary resource for any type of desirable change.

No one is free from outlooks, criteria, habits, prejudices, conviction of any kind (moral, historical, cultural, political, psychological, etc.). Nevertheless, we can dispose ourselves so as to avoid that all this dominate us.

Without this predisposition to listen to the great message that comes from God, from others, from the wisdom of the cultures and from history, our person (who is young) would dry up like a tree whose roots no longer reach the water that gives life.


[accordion-item title=”Which working hypotheses are adopted by the WYP, determining its fundamental principles?”]

The WYP takes as working hypothesis that the greatest universal value and source of all other values is the love of generosity. Jesus Christ, by his example, offers the greatest testimony of living this love, giving his life for all of Humanity. From Jesus Christ’s teachings derive some principles that will always be adopted by the WYP such as the defense of life from conception to natural death, the formation of the family founded upon the matrimony of a man and woman, among others, and always in agreement with the Magisterium of the Catholic Church. The fact that these principles are always defended does not impede the establishment of dialogue in the WYP about the topics, based on the interest to find solutions to contemporary problematic situations that affect society.

In the Founding Charter of the WYP, Fernando Rielo manifests that “The World Youth Parliament has presupposition: the form in which Man is defined provides him with the measure of his being and doing. From this definition is derived the ground of his rights and duties, of his religious, social, political relationships and, in the end, his greatness or his misery as personal and social being.” (Rielo, 1991)

The definition of the human being proposed by Fernando Rielo is that of “mystical being.” The word “mystical” refers to the action of God in the human being and with the human being. This definition of the human being includes all human persons and endows them with a dignity beyond compare: that of being called children of God. He is, therefore, our origin and our destiny.

Those ideals that are the noblest and can be considered by persons to be impossible, become possible with the help of the indwelling presence of God in our spirit, that constitutes us as persons from the very first moment of our conception and allows us to build up a society that finds its model in the Divine Persons.


[accordion-item title=”What attitude is WYP participant expected to have?”]

The participating youth of the WYP must be characterized by honesty, transparency and responsibility. Their attitude, in general, must be constructive. The WYP does not have the aim of denouncing behaviors, but rather of discovering values and proposing solutions and horizons starting with love; avoiding conflicts of opinions or interests, and being disposed to commit themselves personally to living the solutions they propose.


[accordion-item title=”Who organizes and directs the WYP?”]

The WYP’s promoting organization is the Idente Youth (IY), a non-profit international organization dedicated to the value-education of young people and children; the Idente Youth was founded by Fernando ielo in 1975.

The motto of the Idente Youth is “God, Nature and Society,” thus referring to the three necessary realities in which the youth, guided by their own experience and research, discover the highest possible personal and social goals.

The Idente Youth’s purpose is to help restore and transform nature and society, beginning with the personal dimension, through promoting, growing and manifesting the interior wealth that defines the human being.

The rule of honor of the Idente Youth is Ad Deum propter humanitatem (To God through humanity), which means to aspire to union with God through living a style of humanism that has Christ as its model.

The Idente Youth has an ecumenical character and is open to all persons of all creeds and cultures; there is only one requirement: mutual respect and the desire to live, with generosity, the highest ideals to which we can aspire.


[accordion-item title=”Who is the founder of the WYP?”]

The Founder of the WYP is Fernando Rielo Pardal (Madrid, 1923-New York, 2004). He was an extraordinary promoter of science, humanism and mystics. He founded in Tenerife (1959) the Institute Id of Christ the Redeemer, Idente Missionaries, as a Catholic foundation.

Fernando Rielo understood, from his own youth, that the modern world –in spite of its progress- posed serious impediments (and it continues to do so) to the integral development of youth, submitted to the pressures and demands of life. At that time, he perceived that the solution was in the education of the young, and precisely for this purpose, he formulated basic pedagogical guidelines for an “education in ecstasy” that would keep in mind the hunger for Truth and the generosity that characterize the young person. He thus offered his own life for the formation of a youth that would be a catalyst restoring presence of Humanity.

As poet, thinker and founder, Fernando Rielo left a great human and spiritual legacy that includes his own system of thought inspired by the Gospel, Tradition and Church Magisterium, upon which are based the principles of the Idente Youth and the World Youth Parliament.


[accordion-item title=”What does it mean when we say that our model of person is Jesus Christ?”]

The WYP proposes Jesus Christ as the model of person because of the sublime way he incarnates the lifestyle of generosity even to the degree of giving his life because of his love of God and of neighbor. At the same time, through his teachings and example, he gives us basic keys that help everyone to develop themselves personally, and to carry out the maximum in the mission for which they were created.


[accordion-item title=”How was the WYP created?”]

The World Youth Parliament began in 1981, because of a conference given by Fernando Rielo (1923-2004) in the United Nations Headquarters in New York City. At that time he spoke of the WYP as the “United Nations of Youth”. He had a dream that the voice of the young people, free of prejudices and personal interests, could be heard on a global level; that it might give a powerful contribution to the fundamental questions of social and spiritual life.

In 1991 Fernando Rielo answered the request of the youth interested in this project. He wrote a Founding Letter that sums up its theoretical grounding. In a special way, it underlines the importance of beginning with an anthropology that respects the highest dignity of the human being, as the necessary ground for even the intention of building up a society that can answer to the highest human aspirations.


[accordion-item title=”What does the WYP intend to do?”]

In the words of Fernando Rielo in his Founding Letter, the purpose of the World Youth Parliament can be stated in the following two points:

“The WYP has its specific mission to increase the personal commitment of each young person, considering his/her origin and destiny, united to the commitment of the rest of the young people of all creeds, races and nations, with the defense of the most noble ideals: peace, life, unity, love.” (#11)

“When human beings degrade their own royal lineage as persons, the consequence is the burden of a humanity that has lost its proper direction. This is the situation from which, in general, human beings and the society which they form suffer. Your mission, united in your intention, in your desires, in your work in the discipline of the World Youth Parliament, is to restore the highest values that have been wrenched away from humanity by human beings themselves. (#2)

Therefore, the WYP strives to unite young people who are free of prejudice and who are interested in restoring in society the highest values to which they aspire, such as: peace, life, unity and love. To achieve this goal, we hold Encounters at the local level, as well as on the national and international levels, for two basic intentions: one the one hand, to favor personal development and commitment in each young person, empowering his/her maximum ideals (formative dimension), and, on the other hand, to publicize worldwide the contributions of the youth in their work together to find solutions to the problems that affect society (communicational dimension).


[accordion-item title=”How to participate in the WYP?”]

The dynamics of the WYP’s operations are based on the local, national and international Encounters.

On the local level, there are working groups; subjects are taught in High Schools and Universities; Seminars, Congresses and Symposia are organized. Also individual and group works are staged, with Experiences, Live-ins, Research Sessions, and Artistic Expressions by the youth on the topics proposed on every stage on the way.

The national and international Encounters have a specific methodology that facilitates the collection of local contributions (or those developed in the Encounters themselves) to be included in the work of the WYP International Scientific Committee.

Whereas the local, national and international Encounters serve to foment reflection and sharing the work accomplished by the young people, the International Plenary Sessions have the mission of writing conclusive Documents that, once approved, are considered as formal declarations of the World Youth Parliament.


[accordion-item title=”What is the WYP’s historical record to date?”]

From its foundation in the 1990’s, the WYP has held various national and international Encounters. However, it was in 2008 that the WYP took its definitive step on a global level.

In 2009, the WYP held its International Encounter in Rome with about 400 youths from 17 nations. Its topic was framed as “Toward a Magna Charta of Values for a New Civilization,” its member-representatives presented their works, papers, round-table discussions on themes like the family, work, education, the economy, the environment, among others.

The following year, in August 2010, the youth representatives of the nations that worked on the topic assisted at the International Plenary Session held in New York. Fruit of the work of these 500 participants from 20 nations was the drafting and presentation in the United Nations Headquarters of the “Magna Charter of Values for a New Civilization” that presents the principles and commitments they considered as basic for building up a way of living that reflects their highest aspirations.

In 2011 in all the participating nations the youth carried out the work of deeper understanding of the Magna Charta and the distribution of the text to various public organisms and associations.

In 2012 the WYP began a new stage, marked initially by the Continental Encounters that were held in Asia, South America, North America and Europe with representation of Africa, and focused on “Education: On Our Way toward a New Civilization” to consider more deeply educational needs required to achieve living the ideals traced out in the Magna Charta.

During the year 2013, the WYP continued working on Education, starting with the conclusions reached in the Continental Encounters.

In August 2014, we will meet in Berlin to present the works developed during these two years in all the participating nations, in order to achieve drafting the WYP Manifesto on the topic “To Educate for Hope.”


[accordion-item title=”What working method should be followed in the WYP sessions?”] The World Youth Parliament has its own Methodology and Procedure. We understand by “Methodology” the spirit and attitude that the youth should adopt so that they may share their ideas in WYP sessions, following the founding guidelines. This Methodology adopts a specific way of thinking and dialoguing. We understand by “Procedure” those practical steps that should be followed in the WYP sessions so that decisions may be taken through teamwork. The Methodology and Procedure proper to the WYP are found in the WYP Manual that should be known by and faithfully followed by the persons with direct or moderate the local, national and international Sessions. They are responsible for guiding the spirit of the project during the work sessions, and their authority should be respected by the WYP participants. [/accordion-item] [/accordion]

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