Summary of the Synod's progress in the dioceses

Archdiocese of Bialystok

Diocesan Synthesis:

Synthesis of responses from synodal work in the Archdiocese of Bialystok

Synodal work in the Archdiocese of Bialystok lasted from October 17, 2021 to June 30, 2022. The Metropolitan Archbishop of Bialystok appointed a synodal team in charge of the work, which included two lay people and two clergymen. In most parishes, 116 out of 98, coordinators (50 women, 26 men and 22 priests) were appointed to organize synod meetings and consultations and to disseminate the ideas of the ongoing synod. At the beginning of the synodal proceedings, an extensive consultation process was proposed at the parish level to all lay faithful, with the participation of diverse formal and informal community groups, with the involvement of local clergy and religious. Synodal meetings in parishes were held with the involvement of numerous lay people. In addition to parish meetings, there were diocesan-wide meetings (3 in number), as well as within the communities operating in the diocese, as well as talks within families. Individuals could use the synodal questionnaire available on the website of the Archdiocese of Bialystok.

It should be noted that due to the initial low interest in the Synod, related to the unreadable presentation of synodal issues in the nationwide questionnaire, in order to understand them more deeply, the survey questions, without changing the substance of the issues, were rewritten and distributed in the form of a follow-up survey in parishes and communities, which translated into greater participation of individual respondents and discussion groups in the synodal work. The questions were worked through by a parish group.

Masses were celebrated in some parishes. inaugurating the synodal work during which homilies related to the Church’s synodality issues were preached. The first meetings were prompted by the need to explain the essence of the synod. During the meetings that followed, accompanied by a spirit of prayer, adoration of the Blessed Sacrament, and meditation on the Word of God, lively discussions took place related to the current situation in both the universal and local Church.

The meetings at the diocesan level were attended by both the Metropolitan of Bialystok and the Auxiliary Bishop. The bishops appreciated the commitment of the faithful and inspired efforts to build up the community of the Church through common prayer, but also expressed the need for responsible and caring relationships of the faithful among themselves as well as with clergy and religious. The Metropolitan Archbishop stressed the important role of existing parish councils and communities, but also encouraged not to forget the need for dialogue with the religiously indifferent, excluded or marginalized, who should be surrounded by pastoral care. The auxiliary bishop drew attention to the spirit of deepened community prayer and ordinary human kindness toward one another in parishes.

The faithful approached the meetings, which were held in an atmosphere of listening to each other, with enthusiasm but also concern. They all began and ended with a community prayer. In many cases, especially in parishes, the synodal meetings provided an opportunity to speak out and have an official voice in Church affairs. It should be said that in many parishes the participants were the faithful, who are always dynamic in the community. In a few, it was also possible to invite those who often acted as distant observers of parish life. Adults and young people inactive in the life of the Church were the hardest to reach. Religious lessons in schools and other informal meetings were used to convey synodal content. In general, it can be said that most of the faithful took an active part in the synodal work but about 45% took no interest in the synod.

The diocesan-wide synodal questionnaire was answered by approx. 0.4% of the faithful although fewer responses were floated. This was dictated by the fact that syntheses are organized at the parish level by those responsible for synodal work. They showed great commitment and sincere concern for the Church.

The fruits of these meetings were, in addition to discussions that allowed the faithful to express their own testimony and were also a contribution to the exchange of views, conclusions corresponding to particular synodal issues. This is not an interpretation, but a selection of responses from among the many that flowed in the surveys completed by email and paper.

I. TRAVEL COMPANIONS.

1.1. Who are those in our local Church who “walk together”?

– Those who “walk together” are those who are in the community of the Church, actively participate in the events of the Church, care about the welfare of the Church despite the difficulties. Also those who want to change for the better what is difficult.

– They are all those who belong to Christ, whether they admit it or not. Also those who do not participate in customary religious practices. It is customary to assume that only bishops, clergy and those we can “meet” in temples belong to the Church. However, the Church is all of us, we are also accompanied on this journey by those who, for various reasons, do not practice.

– People who are aware of the fundamentals of our faith,

– The Church in the local dimension is alive insofar as answers to human problems and dilemmas find their place in it. Not only in terms of faith, also in terms of needs. Whether they “go together” I’m not sure, the motivation for going to church especially in the small-town and rural world where most people know each other is a “what will people say if I don’t go” type of exit, also habitual exit is not a choice, it is a compulsion imposed on young people who are left with old habits when they grow up. They go because they have to, getting nothing out of it, feeling no need to change, because they feel no connection with God. So at some point they stop going by their own choice. The other extreme is Catholics “so immersed in spiritual life, a series of prayers and activities” that they don’t need God for anything. They are the ones who often scare people away from the church with their attitude. They are anti-testimony. Somewhere in between one and the other are those who struggle for their spiritual life with varying degrees of intensity. People who feel the need for formation and growth, who want to be in the Church, want to take an active part in its life. Here I would see the greatest hope of the Church in this group, certainly in the sociological dimension is the importance of family, environment, relationship with pastors, in the theological dimension good confession, sacramental life, and therefore personal conscious choice. The local church is also a dynamic between pastors and the faithful. It is impossible to stand still for long listening to the same things from 20 years ago given in the same way for the hundredth time. Updating theological knowledge, growing up to new challenges, not duplicating old answers to new questions is very demanding. It is difficult to be a good priest without deep internal formation. But only witnesses of their own relationship with God are able to show people who are searching that it is worthwhile to be with God.

– I have two responses to this whole synod: Let the Church live in accordance with the truth and follow the Magisterium of the Church, and let the members of the Church bear witness with their lives as St. Paul did. Andrew Bobola. Nothing more is needed.

– On the same path we also follow with those who cannot come to church, we connect with them spiritually. We walk a common path together with all those who want to deepen their faith, grow spiritually, in communities, in the church, individually. We learn from each other, from those who follow along with us.

– All of God’s people who are addressees of God’s promises, having a common dignity and vocation derived from Holy Baptism. All who, by virtue of Baptism, are called to actively participate in the life of the Church. In parishes, small Christian communities, lay movements and other forms of communion, women and men, young and old, everyone.

– There are all people included in it by virtue of the sacrament of baptism and doing service in the proclamation of the Good News. All united with Christ. Clergy and laity. Those who care about the community, participate in spirituality and take care of the material existence of the parish.

– Each of us has our own personal experience of the Church. Each of us carries a different image of him in our mind and heart, depending on a number of factors-from the people we have met (especially priests, other believers), the situations we have experienced, the events in which we have participated….

. Baptism is that sacrament which is the foundation of our community. It is through him that we can say that we are connected to Christ and to each other, forming , “our church” local and universal.

– I do not accept the Church’s hostility to homosexuals

– Church is not a place for politics and political rallies of people who fight for votes in elections

– my church is a distant concept I cannot find myself in it

– In the modern world, Christians have lost their sense of community. Increasingly, we are going separately. The reasons are various: worldview, political. The Polish Church was united in moments of trying struggle – against fascism or communism. Now, in the free world, there have been clear divisions – including among Catholics themselves.


1.2. When we say “our Church,” who belongs to it?

– By “our Church” I mean, our Bialystok Archdiocese with Fr. Archbishop Joseph Guzdek Metropolitan of Bialystok, who heads the community. “Our Church” stricto sensu is my parish community, which brings together priests, the faithful, communities operating in my parish and undertaking various initiatives.

– The Church belongs first and foremost to Jesus Christ. The Church is also entrusted, inflicted on its members who belong to the Church, when I say “our Church” I also think mine.

– For me, the Church is the Roman Catholic Church, a bit more broadly – it is the entire Christian Church, and narrowly – my diocese or parish. Most often, however, I think of my parish community first. All baptized believers belong to it, but in practice, middle-aged and elderly people regularly participate in religious practices, to a lesser extent children and young people.

– “Our Church” is a term that probably each of us can interpret a little differently; nevertheless, the term “our” suggests a belonging, a sense of community that one feels towards a group of other people; I, speaking of our Church, mean the Roman Catholic Church, of course the whole Church, embracing people all over the world, but this “our” one is more local, specific to the place where we live (Bialystok), in particular, parochial.

– Being abroad, our Church is also the faithful from other countries, whom we find in temples, then when we go to the Eucharist or other spiritual meetings. Our Church, is primarily Catholics, but also faithful of other Christian denominations.

– It includes all the faithful of the particular Church, as well as the world Church, of the Catholic faith. United in faith in one God under the leadership of Jesus’ representative on earth, we aspire to heavenly glory. When I say everyone, I mean people without disabilities as well as those with disabilities, but it is difficult to speak in this regard about homosexuals openly sinning before God’s majesty.

– It is first and foremost our parish community, further the diocese and the entire universal Church, of which we are a part and which we co-create. However, we are often closed inwardly to people who also belong to the same universal Church, but have a different understanding or perception of certain truths and principles of the faith.

– All the baptized are called to responsibility for the Church, because the Church is a communio, a community of mutually giving persons. The Church needs our commitment to grow and develop. This call applies not only to the clergy, but also to the laity.

– Our Church, for me, is all those I care about, all those for whom I desire salvation. For me, the Church is every created human being, sinful, lost, sick.

– To our Church belong first of all baptized people, among whom are believers and practitioners, people who declare that they believe but do not practice their faith. We also meet people who occasionally participate in the liturgy but their faith seems indifferent. Our church also includes people who are sick, alcoholics, divorcees, living in extramarital relationships.

– I don’t go to church anymore because I don’t like the sermons preached in the parish, the organist falsifies, in general the church is not what it should be? Because the priests drive expensive cars, because this one and that one did something scandalous, because the priest treated me badly, because the Mass is boring/too long, confession is unnecessary for me… The Church is wrong about many things, it meddles in politics and my life, the priests take out money….

– The 99 sheep that watch out for the Shepherd, as well as the 1 sheep that got lost? – Both those who actively participate in the life of the Church and those who have left the Church for some reason-or do not get involved,

– Both those who go to Emmaus and those who return to Jerusalem,

1.3. Who is asking us to walk together?

– If I think of the Church, the Holy Spirit asks me, us. Perhaps he is not so much asking as inviting you to walk together with your fellow brothers, for the building up of the Church.

-Jesus Himself. He prayed to the Father, asking that we be one. In my opinion, this is tantamount to saying “that they should walk together.”

– Man is free. And choices can be made in freedom or enslavement. The choice in enslavement is not a true choice, it is conditioned. God gives freedom, he always says if you want. He respects the man. I have lived in many places and often had to look for “my” place, my parish, one where I felt well taken care of and not just belonged territorially. A well cared for person wants to share. It is easier in big cities, there is a choice, in small cities a person is often condemned to a particular parish and pastors. It should be the wisdom of the bishop to direct very good pastors to small especially one-man parishes. Sometimes you hear about “exiles” as punishment. But then the consequences of the relegation are borne mainly by the parishioners, and the priest himself has no possibility of correction.

– Some pastors and priests unfortunately divide the faithful into better (e.g., those who give more money to support the parish) and worse (e.g., those who are lost in life). These priests are unlikely to care that we walk together. There are priests who do not want to hear the truth, especially the uncomfortable truth, drawing attention to imperfections, abuses. Sometimes they embarrass the faithful and provoke them to move away from the church, or eliminate them from parish councils (pastoral and economic).

– The essence of the Christian faith is to love and walk together. It is Christ who is our way, truth and life.

1.4. Who are the traveling companions, including outside church areas?

– They are all those who do not practice, because they have either left on their own, felt rejected, or do not understand God’s mercy. This includes those in socially excluded groups. Finally, it is people who practice other religions.

– All people or maybe all people of good will. All those who have not closed themselves off and are open-minded. Who respect humanistic and universal values. And finally, who do not feel aversion to the word Gospel, church, Christianity.

– Outside the church areas, the traveling companions are unrecognized. Only God knows who they are.

– If they are outside the church areas, it means they have chosen a different path, so they are not traveling companions. If we meet, we can also discuss faith and even become friends. May it not lead us off the previously chosen path of faith.

– We are accompanied on the journey by brothers and sisters from other Christian churches, who also bring us closer to Christ by showing us their perception of the Living God.

– They are also people who do not adhere to our faith, but adhere to common all-human values such as love, goodness, beauty, respect), who respect our faith, spiritual needs and religious practices.

– Every person we meet, including those who have a different opinion, because with this opinion can enrich us/be a lesson/trial/examination/grace.

– People on the margins, the divorced, those looking for their place, atheists and those who have decided to apostasy.

1.5. What individuals or groups are left on the sidelines, formally or actually?

– I think it is often a person’s own choice that I want to stay on the margins.

– All “other” people: non-believers, of other orientation than heteronormative, people of other faiths, people who disagree with everything that happens in the Church, people with liberal views. The Church, despite teaching about love, excludes a lot of people, sometimes even despises them.

– Today, in the world on the margins of rights, Catholics are beginning to be the ones who “should” give up everything, respect everyone and be smiling, and in the meantime, someone is destroying what is most sacred to us, forbidding prayer, gatherings, and mocking our faith and Christ. Or maybe it’s supposed to be like this, then there will be only me and Christ left, and other believers, of course.

– About misguided sexual orientation – unfortunately, very few of them understand their problem. If someone seriously has a problem with it, he will find his place. The Holy Spirit will take care of that. Rather, one should pray for good priests.

– Agnostics, homosexuals, divorcees.

Formally or actually left on the margins are: people who identify themselves as believers but not practitioners, socially excluded people (in a special way the homeless), unmarried people, non-sacramental couples, abortion supporters, LGBT people, non-believers.

– This is not an easy answer, the church does not leave anyone on the sidelines, the problem is that many people for various reasons, especially convenience, laziness, give up participation in the life of the church, then grow up the self-explanation that he does not like something, or alienated by something.

II. LISTENING

2.1.
To whom is our particular Church “indebted to listen”?

– Towards all those towards whom it carries out its social mission.

The smallest ones, whose voice is the weakest, should be listened to. The parish community should try to make sure that these people are noticed and real support is provided.

– The Church should listen more to the voice of those parishioners who are lost, living in non-sacramental relationships, having problems with their sexual identity, people with disabilities, but also young people. It should attract with love, truth, even difficult, and not threaten.

– Our particular Church is indebted to listen to everyone who has something to say and to see that someone wants to listen to them at all. Especially towards the young

seekers or lost, who have a lot of doubts within themselves to be in the Church. It is important to listen and accompany the young in the process of discernment. The sign of this listening is the time devoted to the other, and that it must be unconditional listening, without offending, without scolding, without bothering, without tiring.

– In the Church, the clergy should listen to the needs of the laity and vice versa. Only listening to each other’s voices brings results in understanding and joint action.

– The Church has been a hierarchical institution for centuries. It is headed by the Pope, followed by the clergy (also hierarchical), the practicing faithful, and at the very end by the non-practicing faithful, etc. Those at the bottom of this hierarchy (the faithful and other groups outside the church) are given the least opportunity to speak, and even that opportunity is taken away from them. They are obliged to listen to those above them (the clergy). The attitude of priests, parish priests and vicars plays a big role. If these treat themselves as those who know best and treat the faithful , “from above”, then there is no hope for communication and cooperation. This especially affects young people, who, hitting a wall in the form of a priest who can’t listen, quickly become discouraged and leave the church. Young people need to be listened to and have their problems understood, without being bombarded with moralizing and imposed bans. Non-practicing Catholics also need to be listened to in order to understand what drives them away from the church; victims of pedophilia, dissenting circles, etc., because, after all, Christ rejected no one, He listened to everyone. The lack of dialogue among church members only intensifies misunderstandings and divisions.

2.2. How are the laity, especially young people and women, being heard?

The problem is with the young, towards whom the Church has not developed an appropriate strategy of pastoral offerings. Catechesis is at a very low level. Lack of teaching in accordance with Pope John Paul II’s Encyclical “Fides et Ratio.”

– The laity in the Church are listened to only insofar as they can be useful.

– Mostly they are not listened to. There is an old-fashioned belief in Poland that the young don’t know anything (young = stupid/inexperienced). Young people would like the Church to move with the times, which is often inconvenient for the clergy. Women by the Church (or by some clergy) are treated as subordinate to men, and it is the man who should speak for them. An example is the recent events in Poland.

– As for women, I have the impression that they are treated with a bit of leniency. They are hardly conversation partners. Women are there to read the readings because they will never refuse, to sing because they are more willing to sing. But not for discussion. The fact that there are more of them in different types of communities, but as a rule they are the same people.

– In principle, they are listened to but their voice is often not taken into account.

– The Church should listen to the faithful, but it must also lead them.

– The Church must break with clericalism and the mentality of corporate officials and go back to its roots, to the Gospel.

– Very differently: sometimes yes, yes, but sometimes no. It seems to me that people known to priests are listened to, and when their proposals happen to coincide with what pastors think.

2.3. How do we incorporate the contributions of consecrated persons, men and women?

– Consecrated persons, it is a gift that the laity do not fully understand.

– Such people can be leaders in communities, spiritual directors, or they can help lead retreats or in situations of supporting clergy when there are too few of them.

– Consecrated persons are a great gift, they are a testimony to the desire to live in the world by being devoted to God in this special form and relationship. Consecrated persons, also become an inspiration to take up self-reflection by asking the question, Why are they doing this? And what drives them? We can say that they are like such leaven, which in God’s way can influence the environments where they live.

2.4. What space does the voice of minorities, the rejected and excluded have?

– Everyone in the Church is supposed to feel comfortable and so their opinion matters. The space for them should be created but together with them.

– It follows from the very essence of the Church that there are no rejects in it. Those left on the margins are not excluded.

– Minorities are not rejected by the Church but have limited rights under the Church’s commandments.

– If they really want it, such a space can be found or created by these people. The problem is to open up to these people, to encourage them, because they themselves will most often still feel rejected or excluded.

– The parish community should open up more to lost people, encourage dialogue, take them in with care and love. There is no place for them.

– It is necessary to ask what a minority is, who is the rejected and excluded, and for what reasons it happened. Unreflectively following the voice of such people, who may be wounded, disturbed, unfulfilled in life, can lead to bad consequences. The voice itself can be an important feedback regarding at what point these people and for what reasons became excluded, etc. It is natural to listen to every voice, but first of all, try to recognize the intent and purpose.

– The Church leaves little room for those who feel they are a minority or consider themselves excluded from the Church community to speak out. Often the space to speak out is created by the media. This voice is therefore heard from outside and not from inside the Church. Clericalism closing those in charge of the parish to individuals seeking their place in the Church may also be a reason for this. The reason for this can also be traced to the attitude of those who feel excluded from the Church community, who often equate dialogue with complete recognition of their views. Another reason may also be that such people leave the Church and have no desire to dialogue with the Church themselves. For this reason, their voice is not heard.

– There is a closure to talking to these people, a lack of listening, a turning away from them.

– The space for dialogue is mainly a conversation with a clergy person, a consecrated person, a lay person.

– We should listen not only to those who have similar views to ours, but also to those who think differently and are excluded for various reasons. This must be accompanied by respect for people with different orientations, tolerance for differences. Everyone has the right to live. It is necessary to take care of those who are not aggressive, vulgar, but because of their difference they face aggression. Working in schools, I repeatedly encountered young people who did not accept their gender. They were good, wonderful young people with huge problems. They need to be taken care of and supported and not identified with LGBT ideology – aggressive, vulgar, organizing provocative marches in the streets. The situation and attitude of this environment is not black and white, and pastoral assistance can prevent mass apostasy of young people.

2.5. Can we identify biases and stereotypes that make it difficult to listen?

– Stereotypes: the belief that we have a monopoly on knowledge, teaching, life. Only the clergy has a teaching mission. Others are more sinful than we are. Those who do not practice should not comment. There is no discussion with the priest. I’m supposed to listen and not ask.

– Political divisions, stereotypes – Polish national Catholic. Besides, nowadays we are increasingly divided into traditionalists and heretics, deceived, etc. We are very defensive of zero-one attitudes in the discussion – you watch TVN you are not a true Catholic, you listen to Radio Maryja you are a mohair, and therefore there is no point in listening to you.

– No one listens with their heart, everyone listens with their principles

– First of all, “it’s always been that way” or “it’s never been that way.” Besides, there are stereotypes related to the perception of the role of women in the Church, the difficulty is also the lack of need to listen, the belief in the infallibility of priests

– Traditional and charismatic communities often define each other as being outside the Church or at least outside Church teaching. This makes dialogue difficult even at the parish level. In addition, the lay faithful may be prejudiced or indulge in rumors about a certain priest. This causes them not to take seriously the word he preaches.

– We can’t identify it ourselves. We need the grace of the Holy Spirit, which allows us to overcome prejudices and stereotypes and opens us to listen to our neighbor.

– Prejudices and stereotypes that hinder our ability to listen are mainly judging others, comparing, guessing, equating, opposing.

– Prejudices and stereotypes- examples: Absolute obedience is required in the Church, you can’t express your opinion, priests aren’t there to listen, people outside the Church, non-believers shouldn’t speak on matters of faith and the Church, nothing will change anyway. The Church should not interfere in personal lives, especially intimate ones. Priests-who, after all, do not have children of their own-should not advise on parenting. Reluctance to introduce, for example, new forms of evangelism, worship, intercessory prayer. In the Church, one cannot show signs of joy, as is the case, for example, in charismatic communities.

– Many people in the Church are locked into these prejudices, considering themselves as Catholics to be better, superior, and those who are outside the Church for some reason (perhaps injuries/hard past) to be inferior, less worthy.

– First of all, generalizing (we transfer what one person does to the general public, this is especially true of priests), clinging to one’s vision, the view that the priest is always right and the layman is only to listen, treating the parish of the Church) as an institution to which one comes for certain services.

– We can identify these stereotypes but do not work to reject them especially the older generation. Listening should be devoid of judging and comparing with my views. It is necessary to give others the right to their own opinion. If we can’t do it ourselves

2.6. How do we listen to the social and cultural context in which we live?

– By observing the changes taking place in the social life of the laity, and in view of the change in the attitudes of consecrated persons.

– Being in relationship with different people, acting on their behalf, serving them, participating in society.

– As for the “rotten” culture detached from God’s laws, it has penetrated the Church too much. As for the voices of the public in the form of appeals for a more pious celebration of the Mass, to curb the Protestantization of the Church, here there is a lack of listening.

– We often see “the world” as a threat to the Church’s continuance. The danger of secularization.

– The social and cultural context for me is media hype and guided propaganda. I do not listen to the noise, but to the pure signal of the biblical word.

– Tradition is very important to us, sometimes we take it as a determinant of Catholic life.

– Attention is now being paid to the socio-cultural pluralism of today’s society. The Church needs to reach out to many groups, which does not mean it has to adapt to them. Rather, he should draw attention to the dangers of pluralism, especially cultural pluralism. Not all innovations and fads are good, and the Church should warn against them. Since young people are already imbibing these innovations at the school stage, youth ministry is important. In terms of the social context, it is important to be familiar with the economic situation of the faithful and the demographic structure of the faithful.

– We meet this by maintaining a website and Facebook page, using conferences and reflections made available on the Internet, screening religious films, concerts, parish anniversaries, parish festivals, parish balls, sporting events, sports tournaments, street runs, etc.

– Exposed in these times, human rights, ecology, bioethics need to be shown in the context of God’s laws, in a concise, logical, accessible way.

– The world around us, relationships in person or through the mass media, events that happen before our eyes bring us into the space of changing cultural and social reality. Consciously and rationally listening to the voice of these transformations will allow us to not only notice them but also open ourselves up to understanding them (regardless of whether we think it is right).

– The church should make more use of modern marketing through various media sources, among others. Facebook, You Tube

– On a daily basis, we don’t think about it at all. We only wonder when something changes, when we see a different culture, a difference. The world does not stand still, it is constantly changing and this also requires some changes in the Church, what worked in the previous century does not necessarily work effectively today. The Church is alive and must transform and evaluate.

– This listening sometimes affects our attitudes well (e.g., relief actions) or badly (secularization of religious rituals such as weddings).

– As people living in a given territory bound by a peculiar cultural heritage, we have a great influence on the formation of society, because we create it ourselves.

III. SPEAKING

3.1. How do we cultivate a free and authentic style of communication within the community and its bodies, without duplicity and opportunism?

– Any “anonymous” layperson even uninvited can come to a priest and say what he thinks about an issue (he will say and leave). In a worse situation are those who work in the Church, for their speech they can face consequences, (it is not known if and what) stigmatization, up to and including exclusion. (This hurts a lot.) The Church is a difficult institution in this regard.

– A tough topic, I processed this in the community I belonged to for a few years (in the rz-k church). Freedom and authenticity were dissected if they did not agree with the “discernments” of community leaders.

– I think there is a big problem with speaking frankly all the time.

– I don’t think the communication style is free and authentic. Somewhere deep down we have a coded conviction that one does not discuss with the clergy. This is an issue that stems from upbringing, but also a lack of a sense of importance in the conversation.

– Communication within the church community is often not objective and is not based on sincerity in relations between the clergy themselves as well as between clergy and laity.

– I cultivate it in such a way that I try to talk with gentleness as to form but with firmness as to content. I try not to pretend that I like something if it clearly destroys the Catholic faith.

– We do not root, only the synod gave us the opportunity to do so.

– This is only possible in freedom, without pressure. Anyone can speak, but when he is full of fear and shyness he will only gain courage if he is sure that he will not be judged, that no one will prove anything to him, even if they disagree with him. So it is necessary to create just such a climate of mutual trust.

– The communication in the community is not insignificantly influenced by the style of parish leadership – a free and authentic style of communication within the community is influenced by the attitudes of pastors, who either allow parishioners to be involved in the life of the church, speak up and make decisions together. Or rather, priests imposing their opinions. The function of leadership significantly impinges not only on the atmosphere in any social group, but shapes the pattern of interrelationships and the formation of a certain type of interpersonal ties. With an authoritarian style of parish leadership, sincere dialogue is impossible, rather there is an atmosphere of intimidation blocking sincerity in relationships. Such a situation has an inhibiting effect on taking initiative and shared responsibility. This has happened more than once in the history of our parish, when the parish priest only informed the faithful about the issues at hand and made decisions on his own without consultation, In the participatory style, however, also known as democratic, are hidden the greatest opportunities for developing dialogue within the group. This type of exercise of leadership in the parish makes it possible to make dialogue more effective, both between pastors (the hierarchy) and the lay faithful, and between parishioners themselves.

– Parish councils don’t quite fulfill their functions. Sometimes the laity do not get a positive response from the clergy, support for their initiatives. Priests do not interact enough with the faithful. This situation depends largely on a close relationship with the parish priest and vicar priests. The laity, on the other hand, sometimes lack perseverance in pursuing initiatives in the parish and humility in relation to the clergy.

3.2. And with regard to the society to which we belong?

– We address the message of the local Church not only to our own faithful, but to the residents of the entire neighborhood, to visitors and guests who visit our parish for various reasons, especially those using the sacrament of penance and others.

– It seems to me that we place too much importance on the need for acceptance in society. People don’t change easily, and we certainly won’t change their minds just by talking. Communication can bridge and clarify differences, but society needs authentic witnesses. People who live according to the principles of faith.

3.3. When and how do we manage to say what is important to us?

– As for the affairs of the Church, this is the first time I can speak on this issue, although I still have doubts about how sincere they are to be . I often talk about it in my circle of relatives and friends.

– There is no point in saying what is important to us, because as laymen we have no influence on decisions in the Church. Parish councils are mostly fictions, and communities live in their own little closed world.

– In fact, we always have this option. It is only up to us to be brave enough to express our own opinion on a given topic of faith. Any time is good, time after Mass, during pastoral visit…. The time and the way we choose, because if the faith in us increases then, in my opinion, the number of questions should increase.

– Every member of the parish has the opportunity to voice his or her own opinion on important issues both in the operation of the parish and in matters of faith. At the moment, there is no fear that his voice will not be heard. However, the synodal team noted that this has not always been the case in past years.

– Some Catholics have the courage to respond on social media to the vilification of faith and religious symbols, it is important to do so in a way that does not incite hatred, in a Christian spirit.

3.4. How does the relationship with the media system (not just the Catholic media) work?

– There is a kind of “preacher’s war” on the Internet. Some love Szustak others Fr. Eye. Still others look blindly at David Mysior’s YT channel.

– If clergy persons are “”debriefed”” in various media, they should testify about Jesus Christ

– It still depends on the views of the priests. Strongly conservative priests are predominantly found in the Catholic media. Yet there are many priests who speak with real love for their fellow human beings and are able to speak out in private media, on the Internet.

The media seem to have some central guidance, as often their narrative is “only right.” I’m often heartbroken by the content of the so-called “”I”. catholic portals.

– The Church has been categorized as belonging to only one side of the political scene and is portrayed as such in news programs. Only radical attitudes not always in line with Church teachings are emphasized.

– Rather, the Catholic media is geared towards spreading hard rules about what is allowed and what is not allowed, prayers for retirees who pray to pictures.

– I believe that in today’s world, the media ( TV) mainly falsify the image of the Catholic Church, try to spread the alleged rot in the church as much as possible, and any weaknesses, failures with increased force to publish as evidence in the futility of our faith, and actually the pillars of the church, namely the priests. Little is said, about what is good (in fact, not said at all), and only cheap sensationalism is sought. And here the Evil One has a large field of appeal to spiritually lost people, people who would like to join the Catholic community anew, but again they do not have such a strong foundation of faith we delineate between good and evil.

– The elderly are generally passive consumers of media messages. They use televised services, check announcements from their parish or listen to conferences posted on websites. Younger people often actively participate in media life. However, parishes are perceived as rather passive centers of media life.

– We have a wealth of press, media, websites, opportunities to use, expand knowledge, deepen faith, share information, in fact, every parish (and every person) has the opportunity to create its own medium. Are there relationships? Probably not necessarily. My impression is that everyone is doing it for themselves.

– The messages often contain manipulation. Fortunately, Catholic media is growing, especially on the Internet.

3.5. Who speaks for the Christian community and how is he or she elected?

– In my opinion, Pope Francis, in the Polish CC there is no such person with whom I can identify.

– Pope, cardinals, archbishops, bishops, etc. This is called the church hierarchy. I don’t know exactly how bishops are chosen, and that’s why this is a highly morally suspect process for me. The rules are opaque to the ordinary, gray Catholic. I know that bishops used to be elected by communities of the faithful, but that is no longer the case today. I have not heard of the faithful voting when electing their own bishop. This should be a matter of course, but unfortunately it is not.

– In the current situation of media accessibility, anyone can speak. The quality of speech is important. And going to the sources, not interpretations. Perhaps the Church could use an asceticism of expression.

– Priests, lay people – anyone can “delegate” themselves and preach (this is especially true of the Internet). These contents are not always theologically correct, and often even clerics make contradictory statements, creating confusion and division among the faithful. There is a lack of control over what they preach. They preach to clergy known to be banned or even suspended.

– Rather, it is decided by program editors, who ask well-known Church hierarchs, priests, nuns or laymen to speak on various topics. It is completely different on the Internet, where there are statements made by random people impersonating clergy. They harm the Christian community by preaching slogans of hatred.

IV. CELEBRATING

4.1. How do prayer and liturgical celebration effectively inspire and direct our “walk together”?

– For me, the Eucharist is a special encounter in community with Jesus Christ. I rejoice when I see the same aspiration in the brothers. I find it difficult when I see boredom and yawning next to and among the concelebrants.

– In my case, all this has a colossal impact and very much influences my decisions. Quite often I find answers to my doubts in the Word of God that I read or listen to, during Mass or Adoration, but also in the people around me, especially the priests and nuns who participate with me in practicing the faith. It happens that thanks to the “communion of hearts” we think alike, come up with interesting ideas that inspire us, encourage us to do more, develop personally and have closer relationships with others and with God.

– Unsupported life perishes, spiritual ones too, if it lacks personal prayer, community prayer and liturgy. In addition to what comes from the outside as the gift of the eucharist or the sacraments, it is important to be able to quiet down and switch into active participation mode. The best conveyed content does not hit if there is a lack of disposition in a person. Disposition is sometimes a grace from God, but much more often you have to work it out with your attitude. One can be physically present and in a distant inner reality.

– Prayer and liturgical celebration provide a sense of community. However, sometimes there is a lack of spontaneity in Polish churches and authentic commitment few choose to perform the ministry of lector or acolyte. A certain problem is conscious participation in the liturgy. Much depends, of course, on the priests, their commitment and charisma. They are the ones who guide and inspire people to deepen their faith.

4.2. How do they inspire the most important decisions?

– A decision like a decision. One has not yet been born that would please everyone. Once the “charismatics” rejoice and inspire, and at other times the “tridentists.” Life.

– In the lives of many of the faithful of our parish and my own personal life, prayer and liturgical celebration influence important decisions. In my case, this has been the case all my life, but not always with as much force as now. It’s only in the last few years, thanks to being a lector and thanks to the community I’m in, that this has played an essential role. And it turns out that by relying on God’s Will, life is simply easier. Practically daily Eucharist and monthly confession also help a lot.

– During each celebration, God also sanctifies the congregation. When we come to church, we often seek God’s inspiration to follow through life. The didactic element of the Mass is the Liturgy of the Word. It is in it that God and the Church speak to man. It is very good that in our church during every evening Mass on weekdays a homily is preached. It allows the faithful to better understand the meaning of God’s word addressed to them and makes it easier to find answers to their questions.

4.3. How do we promote the active participation of all the faithful in the liturgy and perform the function of sanctification?

– By allowing the lay faithful to actively participate in the Eucharist, such as reading lessons, commentaries or singing psalms, as well as actively participating during the celebration of services such as the rosary and the Stations of the Cross, It is worth considering more closely how to encourage all the faithful, not just the functional ones, to these functions. Often these are people who already hold some kind of function in groups operating at parishes.

– The minimum level of active participation expected of the faithful is responses to the priest’s invocations and acclamations. It should be promoted that children are taught from a young age to respond to the calls of the priest. At present, it is hugely neglected, as can be seen even by boys preparing for altar boy ministry. Boys after their first Communion have difficulty responding to the simplest calls. It’s hard to say whether this is due more to parental neglect or errors in school catechization.

– To instill among the faithful a conscious and active participation in Mass, it may be worthwhile to deliver a homily or conference on liturgical themes from time to time.

– It might be worth introducing regular meetings for leaders of communities and singing groups that regularly serve at Masses to familiarize them with liturgical regulations.

– An important aspect of involvement is active participation in the liturgy (reading the lessons, singing, serving at the altar). We don’t get involved enough, and the lack of initiative is sometimes evident on the part of both the faithful and the priests.

4.4. What space is allocated for the performance of the ministry of lector and acolyte?

– The role of the laity in liturgical service is very important, because it brings lay representatives closer to the altar. Unfortunately, the involvement of the laity in this ministry is diminishing, and thus priests are at risk of conducting services alone, without the company of support persons. The number of altar boys has decreased noticeably.

– Our parish has had a group of lectors for several years, who were prepared for this function through a series of catechesis sessions led by priests, and then received the crosses of lectors from the hands of the bishop. Women predominate among the lectors, but there are also a few men.

– Established acolytes, extraordinary ministers of Holy Communion, can be in great need especially during the celebration of Mass or the Paschal Triduum, when large numbers of the faithful extend Holy Communion. They could also ease the burden on priests when giving Communion to the sick.

V. CO-RESPONSIBLE IN THE MISSION


5.1.

Since we are all disciple-missionaries, how is each baptized person called to be an active participant in mission?

– By virtue of baptism, we are missionaries in the places we go.

– A mission is primarily the immediate family, workplace, parish, but also missions in other countries. This is served by Missionary Week, inviting missionaries, missionary catechesis, word about missions and prayer for missions.

– We should carry out the mission first and foremost in our families, in our circle of friends, and in our place of work or study. We do this with varying degrees of success-it depends on our maturity and awareness of the mission. We support missionaries and missions spiritually (through prayer) and materially.

– Some parishioners support the work of spiritual adoption of a specific child in African countries.

5.2. How does the community support its members engaged in service to society (social and political involvement, in scientific research and teaching, the advancement of social justice, the protection of human rights and concern for the common home, ecology, etc.)?

– Political involvement exacerbates disputes and does not serve the community of the Church. Social – some foundations and associations support their neighbors. Ecology is often “frowned upon” among various Catholics, people.

– There are priests who preach in sermons that environmentalism is a nonsense ideology. There are also parishes that are actively involved in helping the needy, supporting scientific research, exhorting people to care for the environment, regardless of differences in worldview, culture, etc.

– The Church is already engaged in social activities anyway. Of course, you can always do more. In charity work, you can look for those people and places where help has not reached so far.

– Interpreting human rights in light of God’s law.

– Social justice understood as Christian sensitivity.

– Politics understood as concern for the common good

– The role of funders, organized charitable institutions (e.g., Caritas)- organizing retreats, recreation, meetings for various social groups, e.g., young people, couples, families,- inaugurating various events, e.g., the “Caritas”. Year of the Family

– Concern for the common home understood in a narrow context (as concern for the family) and in a broad context (as concern for our Earth, as ecology).

– Too little space is devoted to the issue of ecology in Christian terms.

5.3. How does it help them live out this commitment in missionary logic?

– Prayer for missionaries, financial and material support

– Through formation, reflecting on God’s word together, sharing life.

5.4. How are mission-related choices discerned and who participates?

– Discernment of mission-related choices is made through proposals to engage in a specific task. The people who want to help are often lay people who have various talents and want to share them in the parish community. Priests, nuns often by virtue of their involvement in leading communities (depending on the nature of the community) also have a discernment of who has what predispositions and often invite, offer a specific ministry in the Church, thereby creating opportunities for the development of such people.

– Mission-related choices are made by priests working in the parish, mainly the person Fr. Pastor. On some issues, elections are made jointly with the parish council. However, this does not close off opportunities for lay people to present their proposals.

5.5. How are the various traditions regarding synodal style, which are the heritage of many Churches, especially the Eastern ones, incorporated and adapted in the perspective of effective Christian witness?

– I am from Sokolka, it is the center of four strong religious currents. Predominantly Catholicism, very strong Orthodoxy, one of the strongest centers of Islam in Poland, due to the close proximity of Bohonik and Kruszyniany, and since the 1990s Jehovah’s Witnesses. Interesting cockpit of experiences, and yet, despite everything, it is possible to function like this in self-respect. Perhaps this is why the Eucharistic miracle took place in Sokolka. Of course, on the level of life, it is not so much religion that decides, but faith and the usual qualities of honesty, fairness, kindness. The strength of the Church comes from the awareness of its identity, so in my opinion, it is necessary to fight for a sense of deep identity. It’s about church members knowing why they are in this faith. The simplest form is the Sunday homilies, which should explain the Bible, biblical symbols, explain the motives of biblical characters. To maintain towards other cultures one’s identity can only be maintained by knowing and understanding the value of one’s choice, integrating with it, but also living these contents. We have a huge crisis of faith. People still go to church, but the population is getting older and older. Young people rarely see their place in the Church. Because they don’t understand who God is, they don’t know Him as someone close, warm and loving, because such an image most often their parents don’t have, so how can they pass it on to their children, catechesis in school is not enough. The missionality of the Polish Church should be a missionality here and now in Poland. We’ve recently had almost 2 million Ukrainians arrive, plus almost 1, 5 million who were already there. We have a huge community of mainly Orthodox believers. All the more reason why we should fight for our religious identity, for a living faith. To me, this is not a time for dialogue, it is a time to strengthen faith in ourselves.

– There is beauty in diversity, which is very deeply rooted in a single source and purpose. The diversity of traditions shows how important a reality for people, cultures of nations is faith and worship. By incorporating the reality of faith into our traditions, we incorporate God’s spirit into them, as well as in our own proper way to express our devotion to God. Thus, such diversity may have even more power over so many peoples and cultures living on the planet.

– The idea is to meet each other on this road, to teach dialogue, to teach brotherhood, openness, sensitivity and closeness?

– This is possible by listening to other people’s voices and making decisions taking into account another person’s experience and knowledge. Here, however, great humility is needed, especially in the experience of the thoroughly clerical Church we still have in Poland.

5.6. How is cooperation going in territories where there are different Churches sui iuris?

– Given where we live, we are constantly in contact with people belonging to the Orthodox Church. Our daily functioning would be downright impossible without mutual respect and a sense that we belong to the same Father. This takes place both at the level of the clergy and the faithful. An attitude of openness and understanding is important, as well as a readiness for joint initiatives.

– It is based on, among other things. on helping and supporting each other (e.g., the Greek Catholic Church celebrates liturgy in the temple of the Catholic Church).

– Akurat in our country there are a lot of different communities: Orthodox Christians, Tatars. Cooperation is always on the side of Roman Catholics. Other communities are reluctant to cooperate unless we adopt their customs. But then it is not a collaboration.

VI. CONDUCTING DIALOGUE IN THE CHURCH AND SOCIETY


6.1.
What are the places and ways of dialogue within our particular Church?

– Places of dialogue are spaces organized by individual representatives within the parish, or diocese. There are specific circles that meet because of the activities they perform together, such as catechists, people forming in communities, people forming as stewards, representatives of associations working in the church, leaders, people involved in the School of New Evangelization. There are sometimes organized spaces for conversation, questions, discussion, dialogue.

– The most common places where dialogue is conducted, between clergy and laity, are the parish office, confessional, personal contact with the Priest, communities, parish councils. The modes of dialogue we most often encounter vary from a demanding attitude to a formal one (I go to settle a specific task, matter), very rarely is the distance shortened, which is due to the lack of assimilation of the clergy community, we often encounter the attitude of the host priest (looking from the pulpit at the faithful) and less often that of the pastor (penetrating the environment and the affairs of the faithful). However, the easiest and most fruitful form of contact has become the community, because there clergy and laity alike spend more time, often get to know each other, integrate. Thanks to this greater pastoral care is felt, which is followed by building trust, bearing witness, creating the authority of a priest who lives the teachings of the Church and who is a true witness to Christ.

6.2. How are differences of opinion, conflicts and difficulties resolved?

– The Church is a hierarchical institution, hence the final decisions are made by the relevant superior. It is necessary to achieve the ability to listen to each other, which will overcome difficulties.

– This is not easy, but it should be done in a Christian spirit so as not to escalate conflicts. This is especially important recently, as attacks on the Church by cultural figures(theater performances, films) or people associated with the so-called “Church” have intensified. Women’s strike. I think substantive discussion without hate is the right way to go on this issue.

– Differences of opinion, difficulties and even conflicts are inherent in our reality. Since there is a dialogue, when there are these differences, it is in conversation that one tries to clarify them. Sometimes it helps to meet face-to-face, and sometimes it helps to meet in a larger group. Sometimes the intermediation of a third party, such as an uninvolved person or clergyman, is effective. There are also more difficult relationships in our community, and then it happens that the solution to the conflict may simply be to avoid the person. It is also increasingly common to pray for difficult relationships with others or to offer Masses for this intention.

6.3. How do we foster cooperation with neighboring dioceses, with and among the religious communities present in the area, with and among lay associations and movements, etc.?

– The best form of building cooperation is to undertake joint participation or create good initiatives that serve local communities most often. It is also important for everyone to be open to each other remembering that together we form a common family of believers regardless of whether or in which community, association I function on a daily basis.

6.4. What experiences of dialogue and joint engagement are we developing with followers of other religions and non-believers?

– We develop the experience of dialogue and common commitment through ecumenical prayer during the week for Christian unity.

– Interreligious dialogue is part of the Church’s original mission. Ecumenism must not be a concession from any truth, but a joint even deeper search for it. There is no equalization of all religions. There is apostolic succession, which speaks of unity in the Holy Cross.

– The experience of dialogue with people outside the Church in recent times has been very sad. These people have radicalized their anti-church stance, and the lack of real action by the Polish bishops in, for example, combating pedophilia and other sexual abuses only provides arguments for the opposing side. Moreover, one encounters people who have decided to leave the community of believers for this reason.

6.5. How does the Church dialogue with and learn from other institutions of society: the world of politics, economics, culture, civil society, the poor, etc.?

– Unfortunately, but the Church still has a lot of homework to do from this lesson. Many priests even exude wealth while holding outlandish views, even contrary to the teachings of Jesus. Priests should be an example just like Christ. Pope Francis, in my opinion, is a role model for both poverty and listening to people.

– Among other things, the Church is learning: how to reach young people (e.g., using multimedia, social networks), new ways of evangelization (e.g., creating professional and interesting TV programs, films, running publishing houses, radio stations), functioning in multimedia, modern management of e.g., projects, parishes (e.g., economic, personnel issues).

– The church ceases to be a setter of norms and views, but rather tries to fit in with current trends. This, unfortunately, is the path that has led Protestant churches, as well as the Church in some Western European countries, to the role of an institution that nobody needs.

– The Church is sometimes over-identified with Law and Justice, but this is worth avoiding.

– The relationship between the church and politics should be dominated by the grass-roots initiative of the faithful towards changing the law to a Christian one, and the cooperation of the church hierarchy with political parties and politicians should be absolutely avoided. We note with regret the official endorsement of specific politicians by priests and bishops.

– In our opinion, the Church often “penetrates” too much into the world of politics. We note that the close relationship between the Church and politics serves neither one nor the other.

– The contemporary Church faces new challenges. There is a shortage of Catholic media, especially on the Internet. We have TRWAM television and Radio Maryja. They have a very important mission, especially among the elderly, the sick. They often face attacks, but for people who are lonely and excluded by illnesses, they are the only support. What is lacking, however, are online news portals that could compete with Onet, Interia, or Wirtualna Polska. This is not easy, as it requires huge funds. However, parish websites can be taken care of to integrate local communities and provide important and up-to-date news. The Church does not always appreciate the power of the media, and this is how young people obtain information and communicate with others. Without good quality media, it is impossible to integrate the community, educate and transmit values.

VII. WITH OTHER CHRISTIAN DENOMINATIONS

7.1. What kind of relations do we have with our brothers and sisters of other Christian denominations?

– The ecumenical movement has been more visible in recent times. This helps build mutual understanding and strive for unity.

– Correct relations are maintained with Orthodox believers – mutual respect, coexistence and cooperation. Cooler relations are maintained with Protestants, though still based on respect.

– Ecumenism should be interpreted correctly. First of all, relations with other Christian denominations are normal. In my opinion, we should increasingly dialogue with Orthodox brethren as well as the Priestly Brotherhood of St. Pius X. The Protestant Churches are far from Catholicism in the ideas and doctrines they preach; nevertheless, we should introduce a word of unity among all the brethren.

7.2. What areas do they address?

– Work, family, neighbors

– Daily life, culture

– In the workplace forming positive relationships

– Praying together

– Daily functioning in mixed families, schools and public institutions (often an Orthodox cross is hung next to a Catholic cross).

– Church history, dogmas of the faith, celebration of the liturgy.

– Mutual respect towards the celebrated holidays. Respect for distinct traditions.

– Joint community activities.

– Joint participation in solemn masses and church-community events, as well as charitable works.

– Sometimes they are simply our acquaintances, as well as friends. Life writes different scenarios, especially in our Podlasie region, where there are more opportunities for such relationships than in other parts of Poland.

7.3. What fruits did we bear from this “walking together”? What are the difficulties?

– Our diocese is special in this regard. Catholics and Orthodox live here side by side, often on the same street. There is also no shortage of Muslims. It also happens that there are multiple faiths in one family. Personally, I don’t see any problem with it. I belong to the JPII generation and the ecumenical initiatives of St. John the Baptist. John Paul II are close to my heart. I think some charitable works could be run together, e.g. nursing homes, hospices. I think it’s enriching, Pope Pole said about the two lungs of Christianity: the Eastern Church and the Western Church. The difficulties are so-called. Historical memory and property dispute, differences in dogma and their understanding.

– The good fruits are mutual respect, curiosity about these churches and the search for common roots. Of course, there are also difficulties, which are most often due to lack of knowledge, ignorance, prevailing stereotypes. This is harder to change, but openness and mutual tolerance always helps.

– The issue of the sacrament of baptism can be called the fruit of “”walking together,”” when in 2000 the Catholic Church in Poland and the churches affiliated to the Polish Ecumenical Council signed a declaration on mutual recognition of the sacrament of baptism.

VIII. POWER AND PARTICIPATION

8.1. How are the goals to be pursued, the path to achieve them and the steps to be taken determined?

– The setting of goals in the universal church belongs to the Pope, in the national church to the episcopate, within a diocese to the bishop, and within a parish to the pastor.

– The Church of the 21st century should help those in need and solve the challenges of the modern world – pandemics, environmental degradation or hybrid war and migration. Great work in this regard is being done by a number of organizations, such as “Aid to the Church in Need,” raising funds and helping not only Christians in countries where there are wars or people are experiencing some kind of drama.

– In the synodal style, decisions are made by discernment, based on consensus flowing from shared obedience to the Holy Spirit.

– During bishops’ synod, discernment in prayer

– The goals are defined in terms of the audience, the work, the time we are in and the cultural reality. It is always the goal of parish community activities to integrate faith into personal life, and to show that indeed the Church is a unique home where everyone can find their place.

– During parish council meetings, carol meetings with parishioners, individual meetings where you can make suggestions.

– The term “authority” in the church has a negative resonance for me. I prefer the word “service” and “responsibility.” The purpose of the Church is defined. And for this, we need to establish activities to reach as many people as possible since we share responsibility for others. You can reach out in different ways through different ministries. Each community is different and needs different activities. Each parish is a different specificity, and this is where you should determine what to do and how to do it. There is a need for activation at different levels of life, activation of different communities.

– The goal should be discerned together, because then we will pursue it together. By inviting all the people who make up the Church to take steps, we will make them feel responsible. Good communication is needed for this.

8.2. How is authority exercised in our particular Church?

– In the particular church, it belongs to the diocesan bishops. It is very separate from the lives of lay people. Being close to the Church, working in its structures, knowing the hierarchy of power, I can’t tell how power is exercised. But this, too, is due to little involvement of lay people in understanding or obtaining information.

Decisions in the particular church are made by the metropolitan, who heads the ecclesiastical metropolis. The diocese is headed by a diocesan bishop, supported by an auxiliary bishop, followed by a dean who heads a deanery, and in the parish area a parish priest assisted by vicars.

– In our particular Church, we associate authority with service, upholding values, principles and order. Final decisions are made by the parish priest after prior consultation with parishioners, communities, the Parish Council, and he takes responsibility for it. We can see how in particular churches much depends on how the function of the pastor and priests is carried out.

– The priest comes first and is always right, even when he is not right (clericalism).

Unfortunately, it is often despotic power, sometimes accompanied by denunciations and jealousy. However, it is important to appreciate all the efforts and hardships made by those responsible, aimed at the welfare of the community and the care of what the community has. However, looking through the lens of faith, even a difficult experience of being misunderstood or mistreated can be used as a difficult grace sometimes also much needed to look at what is really important in a different way.

– Clericalism remains a constant temptation for priests who interpret the ministry they receive as power rather than selfless and generous service.

– Some priests are burned out professionally, but they are afraid to admit it.

– In my parish, the authority is the parish priest, I always associate it that way, and what the authority is depends on the character and openness of the parish priest.

– Power is exercised hierarchically: pope-cardinals-bishops-priests-the faithful. Such a structure is not always conducive to the bringing of new initiatives by the faithful, often taking up the subject of changing something in the Church by the laity is met with a “wall” of schematization, conservatism, misunderstanding, in which there is no room for innovation, lack of flexibility consistent with obedience to the Church. This approach of power does not always equate to opportunities for growth and maturation.

8.3. What are the practices of teamwork and shared responsibility?

– The practice of teamwork is almost non-existent, so co-responsibility is diluted. unless it is work done for the parish, where it is easier to have co-responsibility.

Among the practices of teamwork, we can include congresses, retreats, symposia, parish councils, work at the parish church led by the parish priest.

8.4. How are lay ministries and the taking of responsibility by the faithful promoted?

– In some parishes the laity is very much involved, in some it is to a small extent, and they are mostly still the same people.

– The laity are undoubtedly noticed and have an impact on various matters. Sometimes it is financial support, but they also get involved in various works for their church: from repair work to, for example, writing the parish chronicle, or helping to maintain the parish website…. The problem may be that the laity is not very involved, and hence the activity of only a certain, still the same group of the faithful, in the absence of greater involvement of the general public.

– The parish council, or the various teams that meet on the occasion of upcoming important events or celebrations, works very well. There is a very high proportion of lay people in our parish community, this is due to the large number of groups operating at the parish. Each group, in addition to its formation meetings, is often involved in activities within the life of the whole parish, this stimulates activity as well as further links with the parish. Above all, lay people are encouraged to take up the ministries of lectors, altar servers, animators in the Oasis community, schola leaders, and those responsible for prayer communities.

8.5. How do synodal bodies function at the level of the particular Church?

– They do not function in the parish.

– There was one announcement after Mass that the synod was starting.

– At my parish, no one said anything or invited anyone to anything.

– The work of the synod began with the Eucharist celebrated by the Shepherd of the Archdiocese. Appointment of diocesan team coordinator. The work of parish teams under the leadership of a coordinator in the parish.

– There are various synodal bodies in the particular Church. Mostly they involve clergy, especially the higher church hierarchy. There are also councils for economic affairs, mediation or pastoral councils, in which lay people can also participate. At the level of our parish, it is the parish council or even the community council. The parish synodal team, which will most likely develop into some permanent form of cooperation with the priests of our parish, is also working efficiently.

– Synodal bodies promote the synod’s cause too little. It would be worthwhile to undertake broader initiatives telling people about the ongoing synod, such as posters at parishes

– No such bodies. The parish is shrinking year by year. There is a lack of people who are genuinely committed and concerned about the affairs of the parish. Calls and attempts by the pastor to renew various groups often fail. It is more convenient for the faithful to watch from the sidelines and possibly comment quietly on what is going on than to get involved in the work of the parish.

8.6. Are they a fruitful experience?

– I have no opinion. This is a new experience and its fruits are yet to be seen.

– They prompt the faithful to reflect on the condition of the Church, the role of the faithful in the Church. They mobilize efforts to improve its activities, including evangelization.

– I think that most of the faithful, or at least those attending only the Sunday eucharist, have no idea what the synod is, what its goals are know and that you can fill out a form on the curia’s website, etc. Also, the clergy’s communication with the faithful in the context of the synod is poor.

– I think that any synodal experience always gives greater discernment-so it is a fruitful experience, because it gives some view of the reality of the Church.

– People I have spoken to are disappointed by the lack of interest from the clergy in this synod,

– Some of my acquaintances, after reading a this survey, gave up their desire to answer questions worded this way because of their lack of understanding.

– Yes, I could get to know the questions and answer them if possible. Courtesy of others, I was able to complete the questionnaire on the computer. (not everything is understandable to me)

– I don’t know, but I know people who participate and I can see their joy in doing so and their satisfaction. I heard from one such person that at these meetings you can feel the work of the Holy Spirit, which is, after all, what this is all about.

– That remains to be seen after the synod. Determining this matter in advance is an impossible task. It’s all about the cause-and-effect sequence. It is not known in advance whether my demands will reach the Pope. Maybe someone will filter them out beforehand? It is also possible that my words will reach the addressee and something will change in the Church. It is impossible to determine this, while writing these words, because it is currently a distant future.

IX. DISCERNMENT AND DECISION-MAKING

9.1. By what procedures and methods do we jointly discern and make decisions?

– Decisions are made in the spirit of love for each person, and that should be the most important thing. We can strive to ensure that decisions are conducive to building unity.

– The best form is discussion in the spirit of love and respect. Its main goal should be to recognize that every voice in the conversation has equal weight and each is worth leaning on. All the time, it is also important to remember what the purpose of the conversation is. We should focus on arguments, not emotions. Then there is a chance that we will properly discern the problem and draw conclusions for building a new and better reality.

– Decisions should be made on the basis of discernment in a particular situation, conversations with people, maybe surveys, but above all through prayer to the Holy Spirit. Consultations usually work well with smaller groups of people, unless something is very important and requires wide-ranging meetings.

– Anyone wishing to do so can meet with a priest, if only at the parish office, get advice, share their problem and, after a conversation, better discern the matter and make the right decision. Meetings with a spiritual director are also very helpful. Here, discernment is primarily concerned with matters of spiritual life.

– Without starting with spiritual formation, it is impossible to talk about discernment. First, it is necessary to mature and desire to subject the decision to discernment based primarily on the greater good. Without proper formation and development, people are inclined to make decisions according to their comforts, imaginations and plans.

9.2. How can they be improved?

– By learning about the richness of the traditions of other churches, listening to more voices.

– Preferably through more conversations, especially with laymen, who nevertheless have a different perspective on daily life than the clergy and can advise in a more practical way. Undoubtedly, prayer should also come first, especially during the Eucharist, adoration, praying rosaries together. The faithful want even more contact with priests. Here, the lack of time with clergy people can be a hindrance. A good solution to relieve the burden on priests would be a lay person, a kind of manager, who would take care of the parish’s economy.

– Greater accountability for the groups entrusted to them (high and frequent turnover of pastoral caregivers is not conducive to cementing and developing the community)

– By better selection of a “representative group.” When it comes to the synod, discussions must include different social groups, ages, with different views. There must be people who are missing from the church: Those who feel excluded, those who have left the church, those who claim to believe but want nothing to do with the church. If we care about those who are missing, they should be heard first and foremost.

– Speak in communities, during parish announcements to the wider Church community about such needs noticed by Priests, or ask the faithful whether they notice such needs. You can’t improve something that is lacking. So let’s start announcing that this is a possibility.

– Every parish should have a pastoral council. The decision-making process should be synodal, where you sit down and talk about the problems of the parish, where the council has insight, among other things. into parish finances, which affects the transparency of parish operations. The role of the parish council should also boil down to advising the pastor and helping him achieve some jointly agreed-upon goals. And, most importantly, it should consist of members not only nominated by pastors (people favorable to the pastor).

9.3. How do we cultivate participation in decision-making within hierarchically organized communities?

– In hierarchical communities, the “head” has the deciding vote , but before this happens it is very useful to listen to the voice of its members, to gather opinions in order to make the best possible decision more confidently having a broader view of the situation.

– Within the parish, the deciding vote belongs to the parish priest.

– Communities through their leaders have the opportunity to communicate their needs or make comments. These requests are always listened to, considered, and even when the decision is negative-the reasons are always explained.

– As something is hierarchically structured, it takes a great deal of work and commitment to prove to an individual that he or she has a stake in decision-making. This requires encouraging consultation, conversation and making your point.

– Hierarchy in the Church is indispensable. However, the faithful should be informed of the intentions, which gives a sense of participation in the decisions made.

9.4. How do we articulate the consultative phase with that ofdecision-making, the process of arriving at a decision(decision-making) with the moment ofdecision-making(decision-taking)?

– My impression is that the consultation phase can have very little impact on the decision-making phase. It is done only to create the appearance that the faithful have something to say and that their opinion will be taken into account by someone

– The time of arriving at a decision should be a time of gathering information from different angles, so that the view of the situation is as complete as possible. It should always be guided by the right goal, which is the greater good we want to pursue. Having the necessary information, undergoing discernment through prayer, having inner peace and certainty as much as possible, the moment of decision-making occurs. Sometimes, however, in extreme situations due to lack of time, we may be forced, as it were, to make a quick decision, in which case it is also important that the desire to do good is the guiding goal.

– In each phase (from the idea to the decision to implement it or not), parishioners have a say. The parish priest, through parish announcements, presents issues, tasks to be carried out, he also uses community meetings, parish council, individual meetings to present proposals or hear proposals and through the same route communicates the decision made together with the parish council.

– If a member of the hierarchical community feels that he or she is taking part, is responsible, has an influence on some decision, then he or she must be informed about the progress of the work, about the proposals and decisions being prepared and about their adoption. Everything should be clear and transparent, so that there is no feeling that everything was predetermined, and the discussions and work did not affect the decisions made.

9.5. How and through what instruments do we promote transparency and accountability?

– The parish priest’s decisions are most often consulted with other clergy and the Parish Council. As for the faithful, they get acquainted with them during parish announcements, which are read at the end of Mass. and posted on the parish website and on the parish’s Facebook page. Every year, Fr. The pastor in our parish reads the annual financial report on the parish during the announcements.

– Promotion of the transparency of the initiatives being carried out is done through announcements available on the Internet, the bulletin board at the church and during the readings at the end of Mass. However, the possibility of any accountability of decision-makers, i.e., the pastor, is placed in the hands of the church superior, i.e., the pastor. Archbishop.

– I hope that the synodal conclusions will be presented for review by all interested parties after the passage of each hierarchical level. Just as I have the opportunity to learn about parish applications, I also hope to learn about applications at the diocesan and national levels.

– There are no such instruments, other than summaries of individually undertaken actions by the parish leader himself during parish announcements. There is not always information about on what basis the decisions were made, where their source is. So accountability and transparency is already limited at this level.

X. FORMING FOR SYNODALITY

10.1 How do we form individuals, especially those in positions of responsibility in the Christian community, so that they are more capable of “walking together,” listening to each other, and dialoguing?

– Formation, education, Retreats, catechesis, online conferences, forms of deepening faith,

– Through conversations, we talk about our experience

– The Church does not pay much attention to the formation of lay people who take on responsible roles in socio-political life.

– Such people are formed through active participation in church liturgy, frequent reception of the sacraments, personal prayer, adoration of the Blessed Sacrament, having a spiritual director, participating in religious communities and retreats. They should also be proactive in dealing with others, take on various activities, sometimes ones that go beyond their comfort zone, and, above all, be open to others and to God’s Will.

– People who hold responsible positions in the Christian community are primarily clergy. The clergy is associated with pastoral care. The shepherd grazes his sheep, the shepherd teaches his sheep, and they listen to him. Are the sheep to mold their shepherd? Rather not, rather the shepherd forms his sheep.

– You always have to start with personal formation: retreat trips, other formation trips.

The method of formation is inscribed in the charism and organization of the community. In many communities, there are so called “community”. “small groups” on which rules of communication are established. Such forms should exist in most parishes, and can be led by lay people.

– People who hold responsible positions in communities must be mature to do so. On an ongoing basis, they should be reviewed by the community and the priest, so that tenure does not obscure the fact that it is a ministry.

– In the hierarchical structure of the Church, the functions at each level are given from the side of the higher levels, for example, those in charge of parish groups are elected by the parish priest. It would be good for the community to have an influence on the selection of such a person, in this way more trust in this person would be created, as well as the community would feel valued. The analogy is at a higher level in the Church structure. The parish community has virtually no influence on the selection of the parish priest. On the one hand, this is justified by a number of important considerations, while a unilateral decision on this issue is not always beneficial to the parish.

– Our parish lacks communities that enable the spiritual formation of the faithful. However, this is not the fault of the pastor. All attempts by the current parish priest to establish a rosary circle, for example, went unanswered by parishioners or few responded to the invitation. The passivity of the faithful is evident. Reluctance to put in the effort and become more deeply involved in the life of the parish, to deepen their own religiosity. This is explained by lack of time, fatigue after work. There is also a lack of alternatives for the young.

10.2. What kind of formation do we offer in discernment and governance?

– In the hierarchical church, we profess belief in the Holy Spirit’s assistances towards the most important decisions, and to Him we entrust ourselves.

– In terms of discernment, we would see a more democratic form. The community is considering what the need is, what can be done. However, when it comes to the exercise of authority in the Church, we offer a hierarchical form.

10.3. What tools help us read the dynamics of the cultures in which we are immersed and their impact on our style of church?

– Pope Francis cares about a living Church. What does it mean? A living Church is based not on words, but on deeds. The community must realize Christian values by acting. Not in words, but in deeds. The manifestations of such activity in Poland are the works of: Caritas, Aid to the Church in Need, various initiatives serving the poorest and excluded. A great initiative is the Cannon of the New Millennium – a living memorial to John Paul II.

– It certainly helps to discern in a changing society, and thus has an impact on the Church’s style of functioning prayer. This should be the main tool. Also talking to people and from different backgrounds. Anonymous surveys can be helpful. It will also be important to follow various cultural phenomena on the Internet or social media in general.

Catholic media, such as radio, TV, and Internet channels, are tools for reading cultural dynamics. You can find a lot of useful and valuable content there.

– We are next to people walking together, we can listen to them, we can learn together, this is a fundamental dimension provided we do not lose our own spirituality, we do not let ourselves be appropriated. The ubiquitous mass media, sell every kind of culture in every dynamic, in a million ways. But despite such a large number of them, the most important thing anyway is the person, his choices and his heart’s desires, his openness and ability to listen, his being next to and responding, regardless of culture and conditions.

– An important tool to help read the dynamism of a culture is to meet a living person, whose views and style of being will reflect the many changes in the culture in which we live. An important factor here will be the encounter with another person in the virtual space, which is becoming a natural habitat of existence for many people and a place for cultural transformation. There is also a need to open up to the mass media, which have a very strong influence in today’s world on the dynamically changing culture.

Additional information

– The synod must not be about presenting a wish list, but should lead to personal involvement and responsibility.

– It is necessary to supplement school catechization, or to conduct catechesis for adults in the parish.

– People’s faith often remains at the level of a third-grader’s knowledge. There is a profound need for catechization of adults – those in communities, but also those so-called “adult catechists. Sunday Catholics.

What is missing is “religion for adults” and a place where fundamental religious questions are answered.

– It is important not to stop at the intellectual level of a nine-year-old, because that will also be our spiritual level.

– Catechesis for adults is necessary for the sake of children, because parents lack adequate knowledge and need support, and without it they withdraw from their duty to raise their children in the faith.

– Confirmation is an important moment in the development of faith. It should be accompanied by parental intercession, such as special Masses and retreats. Adolescents studying in the eighth grade are admitted to the sacrament of Confirmation. This is a particularly difficult period in the lives of young people, they need support and discipline to prepare them well. However, if the Church wants to show that the Mass is more than a signature in the index, then why do young people collect signatures for Confirmation. This function can, and in fact should, be performed by the parents of the person being confirmed.

– The church in a parish does not know that it is the church – in a typical parish there is no sense of community, there is a far-reaching breakdown of the social ties of the faithful, and the existing parish groups do not form a single community. The lack of community is not the result of clericalization, it is not about the division between priests and laity, it is about the way the parish functions and operates, in the parish we are side by side, but not together. Creating a community out of a parish is certainly a synodal task.

These anomalies can be resolved in various ways and so:

– bring the various groups to joint meetings

– agree on the principles of cooperation between groups and go out to the public with its results

– proper information on the current activities of individual groups using

available media, e.g. Internet.

– Communities must not close themselves off to others. Maybe every once in a while you could say that there is a community here and here that is doing this and that. Individual groups should speak publicly about their work and tasks during holidays or individual group days at masses celebrated for their intentions, for example. Caritas during Mercy Sunday, etc.

– The change in practices in the Church is glaring. Lost is the truth that it is God who is the true healer.

– Periodic information is needed: number of weddings, baptisms, funerals, financial needs, future plans.

– The importance of praying together (the sign of the cross at a shared meal) and prayer support should be reiterated, as well as parental blessing of children – verbally and in the form of a cross drawn on the forehead, and the blessing of young children in church should be resumed with the collection of the tray.

– In “schools teach religion, not religious studies.” Catechesis in school, seems to have failed in its task. Lack of continuity of spiritual care for youth entering adulthood.

– Lack of unity in the Church (LGBT lobby) and the Vatican’s ambiguous positions on the issue.

– Relegating to the margins and discriminating against people and views that relate to the traditional teaching of the Church.

– Treating Protestant “churches” as equals.

[Source: https://archibial.pl/synod/17-synteza-odpowiedzi-z-prac-synodalnych-w-archidiecezji-bialostockiej/]

Catechesis, potential of the laity, the excluded – synodal synthesis of the diocese of Bialystok

Listening to each other, the untapped potential of the laity and the search for the excluded – these were the main challenges highlighted during the synodal work in the Bialystok archdiocese. “The synod unleashed a dialogue that was established and enlivened primarily among the faithful,” notes Fr. Dr. hab. Andrew Proniewski, diocesan coordinator of the synod. “It’s a good sign that people have started talking to each other, listening to each other and sharing their thoughts about the Church,” the clergyman stresses.

The need to supplement school catechization or parish catechesis for adults resonated strongly. “There is a profound need for catechization of adults – those in communities, but also the so-called ‘adult’. Sunday Catholics. There is a lack of “religion for adults,” during which one could hear answers to fundamental religious questions. Catechesis for adults is also necessary for the sake of children, as parents often lack adequate knowledge and support, without which they withdraw from their duty to raise their children in the faith,” says Fr. Proniewski.

Also raised was the problem of preparation for Confirmation, in which parents should play a special role, according to synod participants. Since this is a particularly difficult time in the lives of young people, they need to be supported and disciplined in being well prepared. Questions have also been raised about the legitimacy of the so-called “”new” way of doing things. confirmation index.

Synod participants recognized the parish community’s special responsibility for the family, as well as the need to seek tools to deepen family ties, if only by organizing various types of meetings, such as family festivals.

They also noted the lack of unity in the Church (the LGBT lobby) and the Vatican’s ambiguous positions on the issue, the marginalization and discrimination against people and views that deviate from traditional Church teaching.

The faithful also noted that many parishes lack a sense of community, a far-reaching breakdown of social ties can be observed, and existing parish groups do not form a single community. “The lack of community is not the result of clericalization, it’s not about the division between priests and laity, it’s about the way a parish functions and operates, where you are side by side, but not together. Creating an authentic parish community is certainly one of the main synodal tasks,” the clergyman explained.

“It should be noted that in many parishes the participants were the faithful, who are always dynamically active in the community. In a few, it was also possible to invite those who often acted only as distant observers of parish life. Adults and young people inactive in the life of the Church were the hardest to reach. Religious lessons in schools and informal meetings were used for this purpose. In general, it can be said that most of the faithful took an active part in the synod work, but about 45% were not interested in the synod.” – he stresses.

About 0.4% of the faithful responded to the diocesan synodal questionnaire. In many parishes, the faithful expressed a desire for priests to allow them to participate more in the life of the parish. They stressed that the parish community should care not only for the material needs of the Church, but also for the needs of the poorest, lost, often wronged people, so that they feel accepted and cared for. They recognized the need for greater volunteerism for the lost and socially excluded, emphasizing an individual approach to each person.

In rural parishes there was a resounding need for the priests who minister in the parish to be present also in the daily lives of the faithful, that is, to visit them in their homes, farms, to listen to them and know how they live. To make the dialogue between priests and the faithful more effective, there have been proposals to meet in smaller groups, such as within villages, similar to the way carol meetings were held in church. The faithful reported the need for lectures, catechesis on various topics deepening theological knowledge.

The faithful admitted that being in different environments, they are not always able to speak out boldly and honestly. They also sometimes lack the courage to defend the Church and stand up to peer pressure; and they often discuss the Church’s problems in their own circles, but they lack sharing what is good about the Church. They pointed out the need to promote the active involvement of the faithful in the liturgy, especially the Sunday Eucharist. Suggestions were made to offer the ministry of lectors not only to altar servers, but also to other lay people, including women.

The value of the day-care centers run at parishes, where children and young people can spend time fruitfully and educationally, was recognized. The faithful who spoke still lack greater involvement of young people in activities for parish communities and local communities. The problem they noted in many parishes is the low percentage of young people, and the remaining residents are aging – high school-aged youth most often leave rural parishes seeking education in distant cities.

In Podlasie Catholics, Orthodox, Tatars (Muslims) live side by side, there are historical traces of Calvinists (in Sidra, Suprasl), Jews (cemetery in Dabrowa, Sokolka, Knyszyn, synagogue in Tykocin). “In our environment, ecumenism is well-developed, after all, the faithful live, work, and make friends with people of other faiths, and this is primarily about the Orthodox. Although there is some prejudice, most often there is a positive dialogue. There are many Orthodox parishes in the archdiocese. Many Catholics have Orthodox people as neighbors. They respect each other and for generations no one has been a threat to anyone. Mixed marriages are proof of mutual tolerance. The faithful see many elements in common or very similar for Catholics and Orthodox, and look for opportunities for joint initiatives and meetings that unite the local community,” Fr. Proniewski.

The coordinating priest noted that the synod participants associated the word “authority” in the Church mainly with the hierarchy: the pope, bishops and clergy, on whom, thanks to their unique position, the main burden of responsibility rests. “Unfortunately, authority in the Church is perceived negatively, as remaining in a closed circle. When the media faithful hear about abuses by some clergy and the responsibility of church authorities, they often reveal their resentment toward the hierarchy,” he added.

“The faithful pointed out that they have limited knowledge of what is going on in the Church. In the media, admittedly, they sometimes hear about certain decisions of the Pope, but no longer about decisions concerning the Church in Poland. This is also a result of the fact that the lay faithful take little interest in this on a daily basis. They are more aware of what is happening in their parishes. Pastors generally share this with the faithful during announcements at Mass. Sunday. However, not everyone knows in what mode specific decisions are made, for many people it is just an assumption. Awareness of how the Church functions at different levels could be deepened through thematic sermons or catechesis,” – he points out.

***

Synodal work in the Archdiocese of Bialystok lasted from October 17, 2021 to June 30, 2022. The synodal team in charge of the work, which included two lay people and two clergy, was appointed by Archbishop Jozef Guzdek, Metropolitan of Bialystok. In most parishes, 98 out of 116, coordinators (50 women, 26 lay men and 22 priests) were appointed to organize synod meetings and consultations and to disseminate the ideas of the ongoing synod.

Both Bialystok Metropolitan Archbishop Jozef Guzdek and Auxiliary Bishop Henryk Ciereszko participated in the meetings at the diocesan level. The bishops appreciated the commitment of the faithful and inspired them in their efforts to build up the community of the Church by praying together and deepening the relationships of the faithful both among themselves and with clergy and religious.

Archbishop Guzdek repeatedly stressed the important role of existing parish councils, as well as communities. He encouraged not to forget the need for dialogue with the religiously indifferent, excluded or marginalized, who should be given pastoral care. The auxiliary bishop drew attention to the spirit of deepened community prayer and people-to-people ties.

[Source:
https://www.ekai.pl/katechizacja-potencjal-swieckich-wykluczeni-synteza-synodalna-diecezji-bialostockiej/
]

Summaries of the synodal process in other dioceses

Archidiecezja Warszawska

Publikujemy syntezę diecezjalną z konsultacji w parafiach, wspólnotach i różnych środowiskach Archidiecezji Warszawskiej przeprowadzonych w ramach fazy diecezjalnej Synodu „Ku Kościołowi synodalnemu: komunia, uczestnictwo, misja”.

Wprowadzenie

W Archidiecezji Warszawskiej XVI Synod Kościoła Bożego rozpoczęliśmy 17 października 2021r. uroczystą celebrą Eucharystii w Archikatedrze Warszawskiej. Uczestniczyli w niej księża dziekani oraz osoby kontaktowe z większości parafii diecezji. Powołano trzy diecezjalne osoby kontaktowe: duchownego i dwoje świeckich.

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Diecezja Bydgoska

Od 18 lat w Diecezji Bydgoskiej gromadzone są doświadczenia w zakresie synodalności i są one nieustannie pogłębiane. Biskup Krzysztof Włodarczyk zintensyfikował Plan Pastoralny Diecezji Bydgoskiej powołując odpowiednie gremia, grupy doradcze, osoby indywidualne i rozpoczął tym samym proces odnowy struktury duszpasterskiej. Jednym z efektów pośrednich działań syno-dalnych jest podjęcie systematycznej refleksji nad istotą Kościoła i prakseologią duszpa-sterską. Spotkania synodalne uwydatniły potrzebę pochylenia się nad praktyką w perspektywie zwięzłej formuły zawierającej w sobie kod wizji duszpasterskiej i potrzeby nieustannego jej rozwijania: Jezus Chrystus odnawia nas i świat. Kościół Bydgoski stanowi młodą, gościnną i solidarną wspólnotę wiary, która żyje Eucharystią. Wyznajemy, że tylko w Jezusie Chrystusie Bóg daje nam zbawienie i dlatego podejmujemy trzy wielkie wyzwania na dziś i na jutro: (1) kochać Boga ze względu na Niego samego, (2) żyć przynależnością do grona uczniów i uczennic (3) podejmować zadania misyjne.

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Diecezja Łowicka

Diecezja Łowicka

Sprawozdanie z przebiegu Synodu o synodalności w Diecezji Łowickiej
Spotkania i panele dyskusyjne zorganizowane w na terenie Diecezji Łowickiej dotyczące Synodu o synodalności skupiły się wokół kilku tematów. Całość dyskusji oparła się głównie na ocenie sytuacji, w której znajduje się obecnie Kościół, ukazaniu pozytywnych i negatywnych cech Kościoła, a także wyciągnięcie wniosków. Zaproponowano pewne drogi, którymi według podejmujących dyskusję, Kościół powinien iść.

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