“Moralistic therapeutic deism” tends to be the outlook espoused by teenagers. It’s a sort of default position when their involvement in religious education and communities is weak. Translation: They see God as a divine butler who can take care of personal needs. He created the world and moral order, but is distant and there is no relationship with him.

Pope Benedict states in his recent book, “Jesus, The Apostles and the Early Church”: “Before being sent out to preach, they (the apostles) had to be with Jesus, establishing a personal relationship with him.” Of course, the pope is commenting on the importance of their experience with Christ before their mission starts. Last time I checked, however, the apostles were still a good model for faith. The Holy Father states in the same book, “This is how the apostles’ adventure began, as an encounter of people who are open to one another. For the disciples, it was the beginning of a direct acquaintance with the Teacher ... starting to get to know him.”

According to the study, getting to know God goes a long way in developing a healthy spiritual life. Not only that, but highly religious teenagers appear to be doing much better in life than less religious teenagers. The sociologists found sizable differences between religious and non-religious youth. For Catholic youths, it was found that regular participation in youth group, religious education and even Catholic schooling produced healthier, more engaged adolescents who live more constructive, promising lives while there was a decrease in at-risk behaviors.

Although 84 percent of Catholic youths say faith is extremely, very or at least somewhat important in shaping their daily lives, many lack regular weekly involvement and a developed language to understand what they believe. When asked about the Trinity and resurrection, for example, they didn’t really know what they thought doctrinally much less be able to give an explanation. The lack of orthodox doctrine seems to play a role in how spiritual a teen may be. “More equals more,” it concludes, and there needs to be a greater thrust on the national, diocesan and parish level to engage youths. This isn’t to say that what we have done as a church isn’t having a great impact. That’s just the thing, it does.

It’s obvious that youths are the revival of the church and the brokers of the church’s activity and liveliness in the future. But are we willing and ready to give it to them now, in full? They don’t think indoctrination is a bad word. They are open, willing and accepting to being fed and formed. Youths are totally open to not just what we believe but why. A faith that can be explained and supported seems only logical to them and gives them a ground to stand on and a belief to stand for.

Most young people are quite pleased to accept “conventional” religiosity while wanting it to be alive and dynamic. Catechesis in the U.S. church has made great inroads, but many of our youths are viewing it as simply an information stream in an age where information is all around them. It appears they are ready and waiting for even more, a complete experience. Even more so, they are looking for who will pass it to them.

Faith formation programs, directors of youth programs, Catholic schools and all that comes with them can be excellent vehicles for learning and growing in spirituality, but there is one proven mover and shaker in the lives of American teens. The results are in parents. Parents are deemed the primary educators of their children and the most common social predictor — although not a guarantee — of what the spiritual lives of youths will look like.

This doesn’t mean the church as an institution doesn’t play a role. An author of the Catholic report said, “Rarely has a generation of young people been so interested in spirituality and religion and so open to experiences of the holy and transcendent. This is a kairos moment — the right moment — for the Catholic Church and her pastoral ministry to, with and for young people.” What a fantastic moment for parents, educators and ministers to engage the church in healthy, constructive, forward moving and dynamic dialogue and action for the sake of the future and now of the Catholic faith in America.

For more information on the study, movie and book, see www.youthandreligion.org