Summary of Synod proceedings in the dioceses

Archdiocese of Gdansk

Diocesan Synthesis (PDF version below):

1.1 How we started the Synod – the consultation process

We inaugurated the synodal consultation process in the Archdiocese of Gdansk on October 23, 2021, a weeḱ later than in the universal Church. The delay was caused by the absence of the bishops, who are on an ad limina visit to Rome. The synod, which included people affiliated with the Catholic Church and the so-called “Catholic Church,” is also a part of the Synod. peryferii, took the form of consultations – the discussion was conducted during synod meetings and through survey responses. The synodal consultations dealt with the Church’s vision and evaluation of its activities in the areas of sacramental, evangelization, caritas and missionary ministry, and took placę at the parish level, in apostolic communities, religious congregations, among the homeless, non-heteronormative and non-believers. At the parish consultation level, the organization of the Synod was handled by those appointed by pastors or community leaders to act as a contact between the diocese and the parish (community). Synodal reports from parishes and communities were arriving by May 15, 2022 – this was the source material for the Diocesan Synodal Team, which began organized, systematic work in 7 editorial teams. They dealt with gathering relevant issues, aspects, voices, opinions, recommendations and proposals.

Each of the editorial teams familiarized themselves̨ with the portion of the source material previously planned for them (the total counted 83 reports, which reached diocesan coordinators by the deadline), as well as with 21 reports (reached by June 10, 2022). The synodal synthesis is the result of compiling notes from synodal meetings in parishes and communities. The issues are organized by 28 questions:

  • What delights us about the Church?
  • With whom are we willing to share our experience of God in the Church?
  • Thanks to the Synod, who did we see as a companion on the road?
  • What extinguishes faith̨ in the Church?
  • What, in our opinion, does the Holy Spirit want from the Church today?
  • What is the biggest difficulty in the Church today?
  • Who finds it difficult to find́ themselves in the Church?
  • What causes people to leave the Church?
  • What can we do so that those who have moved away from the Church will return to it?
  • What valuable contributions do people with non-Catholic views bring to Church members?
  • How can every baptized person preach the Gospel to them?
  • How do we evaluate in the Church the level of sincerity in the exchange of views, dialogue, criticism, etc.?
  • How do we evaluate the level and message of evangelization of Catholic media?
  • How do we evaluate opportunities for free speech in the Church?
  • What influences the deep experience of the Mass? What are the difficulties?
  • How do we enable everyone to experience the liturgy and community prayers more fully?
  • What qualities of priests do we value and what qualities do we disapprove of?
  • How do we evaluate the contact with the priests of our parish?
  • How does lay involvement in liturgical ministry look in our community?
  • What do we value in the climate of our parish? What makes it difficult for us to belong to this community?
  • What are the laity committed to in the parish community? Are they realistically co-responsible?
  • What missionary (local), cultural, educational activities does our parish carry out?
  • How can we develop cooperation between the laity and priests so that both feel responsible for the Church?
  • Is there a Parish Council in our parish? How do we evaluate its performance?
  • What influence do we have in discerning and planning pastoral tasks?
  • What joint activities between parishes and communities do I see?
  • How can we learn synodality and shared responsibility for the Church?
  • Is there anything else you would like to share?

Synodal teams answered questions of their choice. The diocesan team has developed the first version of a detailed diocesan synthesis. The Archdiocesan Presynodal Meeting, at which the contents of the diocesan synthesis were presented and discussed, was held on June 14, 2022. Present at the meeting were Archbishop Tadeusz Wojda, pastors, people of consecrated life and the faithful of the Archdiocese of Gdansk.

After the presynodal meeting, the final version of the document was produced. It takes into account the comments made directly at the presynodal meeting and after it (via email), as well as those of the Diocesan Team that created the synthesis.

A recurring difficulty was the adoption of a certain novelty of the synodal method. Numerous communities, despite their goodwill, failed to grasp the style of the process and treated the Synod as reporting on the state of the Church. In the later sections of the diocesan stage, the syntheses tended to focus more on the specific problems of the communities concerned than on describing the synodal path itself.

1.2 What the synodal work taught us – the experience of consultation

Synod coordinators have been appointed in parishes and communities. Information about the Synod’s ongoing work was communicated in parish announcements, through websites and parish groups included in the work plan. Unfortunately, many pastors did not make enough effort to learn what synodality is all about, hence the announcements were laconic and as if “out of obligation.” To carry out consultations with communities in the so-called “community. Periphery missionary sisters from the “Servants of the Gospel” congregation and the community affiliated with the Congress of Catholic Women and Catholics came forward.

Interest in the Synod was low, with individual synod groups averaging about a dozen people. The Diocesan Team received 104 syntheses (there are 201 parishes in the archdiocese, not counting communities). Very often, daily practitioners, when asked about participation in the Synod, answered that “they are fine with everything in the Church” and do not see the need to meet, some manifested a view reluctant to change the Church in Rome, indignation was also shown, quantifying the matter with the words: “I will not lecture the Pope.” This attitude was probably the result of under-information, showed a lack of need for shared responsibility for one’s parish, and had external conditions – it was influenced by media coverage, in which the Synod on Synodality was chalked up as a reform of the Church. A lot of fuss has been made about the synodal road in Germany and the controversy surrounding it.

A special feature of the synodal meetings was that hardly any young people participated.

At the diocesan level, three meetings were held to introduce coordinators to the synodal work. The diocesan website <> presented synod documents, supporting materials and current information on Synod-related events. The contacts made videos explaining the meaning of the Synod and discussing the various stages of the Synod.

The presentation of the detailed synthesis at the presynodal meeting focused on the negative features of the experience of intra-church relations. The topic diverged from the description of the experience of synodal meetings and dealt with specific problems (which was not the intention of the Synod on synodality). In the discussion, there was a clear suggestion to pay attention to the positive sides. It was difficult to convince the participants that the synthesis was the result of the collected material, which is not meant to be a comprehensive view of the diocesan Church, but to represent the opinions of the Synod participants. This confrontation has attracted the attention of pastors and residents of the diocese, hitherto indifferent or reluctant to synodal activities. This gave rise to the initiative to renew and develop synodal activities in the diocese – which was read as the fruit of the Holy Spirit.

1.3 What we know after local meetings – feedback

The meetings resulted in the accumulation of knowledge, which can be put into buzzwords and themes.

1.3.1 Issues of particular significance Need to expand intellectual and spiritual pastoral offerings.

The faithful pointed out the need for regular deepening of religious knowledge – among other things. expect well-prepared catechesis for adults, especially on the liturgy and the Eucharist. They bore witness to their devotion to the Church and their love of prayer, especially adoration of the Blessed Sacrament (they expressed their request for the creation of adoration places and the extension of the temple’s opening hours during the day). Need to bridge the gap between clergy and laity.

Among the difficulties in the Church is the lack of ties between Church members, both within the laity and between the laity and the clergy, as well as between the clergy themselves, including the Church’s hierarchy. The lack of a sense of community is noted not only at the parish level, but also at the diocesan and universal Church levels. The lack of community ties manifests itself, among other things. anonymity and treating the faithful as a collection of parishioners and the lack of an individual approach to a particular person. Half of the synod’s statements deal with the difficulties the faithful have experienced in communicating with pastors (from simple daily contact to issues of shared responsibility).

The faithful are pained by the fact that some clergymen lead dual, worldly lives, are attached to material matters, escape into activism, and forget about spirituality and the apostolate. The result of such attitudes is a distance from the faithful, especially from simple people of faith, focusing on the duties of administration, management, rather than on actions guided by concern for the salvation of each person who has been entrusted to priests by the One God and placed on their path of vocation. They also raised the issue of transparency and the inability to resolve cases of abuse in the Church. A greater burden of responsibility for the Church falls on the clergy.

Various circles, including young people, complain of difficulties in finding their place in the Church. The evangelization (catechization) offer is unattractive, causing these people to leave the Church or adopt a passive attitude. There have been claims about the low level of catechesis and the lack of adequate programs for particular age groups of young people, resulting in the extinguishing of faith.

Catholic media was found to be fading among many others. It was suggested that the Church invest in modern communication and teaching tools, as well as cultural events to promote the good that comes from the Church. The possibility of involving competent laymen would give the desired effect in this matter. This is illustrated by positive examples such as running the social media of parishes and communities or broadcasting prayer and preparing evangelization materials. Polarization of Catholics.

A clear division has been drawn between the faithful who prefer the Tridentine rite, do not accept the reception of Holy Communion. on hand and in a standing posture, as well as for those with different liturgical sensitivities.

1.3.2 Surprising or unexpected issues

Modern evangelization work is taking place in highly secularized environments, especially through the media. This causes missionary fervor to diminish quickly. In this connection, the faithful expressed their understanding of the hardships associated with the service of clergy and catechists in the Church, and noted the need to provide support for priests, such as organizing communities for them where priests can receive assistance. The pastoral work undertaken by the clergy also calls for bringing seminary education closer to the realities of life, so that future priests can learn to communicate at different levels that take into account the diverse life realities of the communities to which they will be sent. . The scientific community has drawn attention to the need for competent use of the visual sphere and visual perception in the life of the Church (in catechesis, pastoral care, liturgy) and the need to use reliable and up-to-date scientific knowledge for the formation of both consecrated persons and laity. The community of consecrated persons expressed regret over the failure to use their charismatic evangelization potential. It declared its readiness to undertake new initiatives with a vocation and the promotion of Christian values (such as the festival of nuns).

Priests complained about the passivity of the laity, their lack of responsibility for organizing the life of the parish, the habit of having everything taken care of by the priest, an approach to the Church in which clientelism reigns, and the parish is treated as a place to provide and buy services within the framework of a cultivated tradition. A characteristic feature of parishioners’ attitudes is their individualism, which consists in limiting themselves to personal satisfaction with participation in the liturgy (however not always and not necessarily in a full way), which is reflected, among other things, in the relatively weak response to the invitation to express themselves on the topics proposed by the Synod. The disconnect between the declaration of faith or commitment to the Church and the practice of parishioners’ daily lives is strong, as evidenced by living in non-sacramental relationships and the large and growing divorce rate in Catholic marriages.

1.3.3 New perspectives and horizons

Feedback statements largely indicated a positive experience with synodality. The meetings provided an opportunity to express pain and concern for the Church; resulted in the joy of getting to know other people and seeing the Church from a different perspective – “from the inside”; and it was hoped that this would contribute to new pastoral initiatives. The people attending the meetings believed that they were important, and the mere opportunity to voice their opinions was significant for them.

  1. D) Moving stories

Parents and caregivers of people with disabilities, especially autism, have asked to organize evangelization activities and masses. For this environment. The motive behind the request was the embarrassment they experience during Mass. for all the faithful when their children (wards) distract liturgical participants with their behavior.

The homeless community spoke highly of the Church, emphasizing the value of catechesis, the sacraments and charity.

The non-heteronormative community has expressed itself about the Church as a social good. The value of the sacraments was emphasized. A desire was expressed for understanding on the part of the Church for people who are believers, who desire the sacraments, but who identify, for example, with the LGBT community and thus find no place for themselves in the Church.

1.3.4 Strongly interacting viewpoints

Statements made by young people and concerning the departure of young people from the Church pointed out that evangelizers must recognize the type of narrative that reaches the mentality of the younger generation. The novelty, the variety of events and actions, the quality of the presentation of the kerygma should be taken into account. Contributions from Synod participants underscored the need to shift the focus from religious knowledge to the experience of spirituality.

Statements made by people from the so-called “so-called” “other people. The periphery has shown that people desire a relationship with God, even while being in an irregular life situation and contrary to the moral teachings of the Church. These people feel loved by God but rejected by the Church.

1.3.5 Other issues worthy of note

We have noted important voices on the functioning of parish councils. The syntheses collected show that there are parishes in our archdiocese in which parish councils operate vigorously (parishioners positively evaluate the work of the councils, the effect of cooperation is visible), but there are also parishes in which councils have been established, but meetings are held rarely (parishioners do not know who is a member of the council, the effect of cooperation is not visible). Members of some synodal teams report that in their parishes the councils are only nominal (parishioners don’t even know they exist, meetings don’t take place, and the faithful signal their pastor’s unwillingness to cooperate). Opinions about the functioning of councils in parishes are confirmed by assessments of the influence of the faithful on parish decisions and statements regarding the participation of the faithful in planning pastoral tasks. On the one hand, we can see fruitful cooperation between priests and the faithful (in some parishes, the laity and priests organize together, carry out pastoral tasks – examples include sharing groups, leading retreats, supporting parishioners’ initiatives, pointing out difficulties and mistakes and jointly looking for solutions), on the other hand, priests close themselves off to cooperation (it seems that the pastor acts one-man in such parishes, and parishioners have no influence on the discernment and planning of pastoral tasks).

Priests, too, expecting activity from the lay faithful, note a lack of involvement and willingness to join in pastoral initiatives, saying that few people participate in organized events. The lack of cooperation and solidarity between parishes is highlighted, and suggestions are made that if parish ties exist, it is probably at the level of private contacts between priests.

1.4 How we discern the way of the Holy Spirit – personal and community needs

The communities involved in the synodal meetings tried to keep them spiritual. It was intended to allow listening not to opinions, rather, but to what the Holy Spirit wants to convey through the participants.

We captured the needs and personal expectations of the faithful: the need to deepen their faith by focusing on their relationship with God; the desire to be faithful to Christ; the need to love the Eucharist, to pray and listen to His voice, to discern what He is saying. Among the faithful, the need to deepen the liturgy with the sphere of images that bring people closer to God has been noted. It also noted the need to abandon in the liturgy and in the sacred space theologically erroneous images that distance from God, make it necessary to look away from them and are an insult to God. There is also an expectation that modern multimedia tools be used in the liturgy. As for deepening and creating a closer relationship with God, the need for greater trust in God and abiding by Him was noted; the need for joy (enjoying the faith), conversion and repentance; the need to live in accordance with the faith, the Decalogue and bear witness to the Gospel. In the context of going outward, the needs for: courage in professing the faith; evangelizing others; showing others the beauty of the Eucharist; honesty and authenticity; holiness; humility and living in truth; living by sanctifying grace; openness to charisms; getting out of one’s comfort zone; becoming more involved in neighborhood and parish life; and demanding of oneself.

We have discerned at this time that God’s desire is for the Church to continually call upon the Holy Spirit, to defend the dignity of the human person and the family, to renew spirituality, to improve activities that deepen religious awareness and faith, to care for the younger generation who will choose the path of faith; to make the Church clean and transparent (transparent). There were repeated calls for the Church to return to its sources; to involve the laity; to approach people with various problems on an individual basis; there was a desire in several statements for the Church to reflect more deeply on the place of non-heteronormative people in the Church and to make appropriate changes in pastoral practice toward LGBT people; to revise the message of the so-called “LGBT”. of the six main truths of the faith addressed to children and adolescents and valorized them by the aspect of Divine Mercy that is absent from them, and not to mandate that children and adolescents mindlessly learn them by heart. The voice of the Holy Spirit seemed to indicate that the Church should uphold truth, justice and love; was open, giving every person a place at home; strengthened the catholicity of communities; created fraternities for priests; supported the faithful in their struggles with the adversities of the faith; was a “sign of opposition” to actions hostile to the Gospel; made demands on his faithful and evangelizers; changed the mentality from clerical to synodal; reflected on ecological issues; was open to sinners, lost people, people in an irregular life situation; to separate himself from politics; educated the younger generation well; prayed for unity; was poor; created an atmosphere of fraternity and community; fascinated.

In addition, the Church should be a “Church of families” – take care of the evangelization and formation of families, children and young people; make parents aware that they are God’s first witnesses to their children; give attention to children, bringing them up in such a way that they feel comfortable in the Church; show support and better prepare them to start a family and to bear witness that marriage can last; bear witness to the exemplary Christian life of parents, guardians, educators.

Most Synod participants noted the dangers that can come from an attempt to subjectivize, schematic approach to the Church, to limit it with a frame of arbitrary expectations. It was emphasized that the Church should persevere in its fidelity to doctrine despite the pressures of secular circles; see beauty in diversity; organize common ground for people representing different generations and states; embrace every state in the Church and society in prayer; form leaders of apostolic groups in parishes; used communicative language of love (“for the people”); used the media; promoted the saints and other authorities of the faith; did not succumb to the temptation of conformity, but remained on guard for the deposit of faith; sought unity; built a civilization of love; halted secularism; deepened formation for family life.

We read that the desire of the Holy Spirit is to act dynamically wherever the Church gathers, that the Spirit of God wants to fill human souls with his gifts in the ecclesial community, and urges us to renew and re-evangelize Europe.

1.5 What tasks do we see – a new quality of participation in the Church

The synod highlighted the shared responsibility of all the faithful for the Church, and in many parishes allowed the faithful to experience authentic responsibility for the Church for the first time. It was also the first experience of common concern for the needs of the Church, as the synodal path gives everyone a chance to speak up, to speak out. Synodality and co-responsibility can and should be learned by not standing still on the synodal path – and doing so on a daily basis in the life of the parish – and thereby forming in oneself and others the right social attitudes, developing the Christian ethos.

Striving to deepen community will gradually, systematically contribute to changing the mentality and habits of the faithful. This will allow everyone to feel like brothers in the faith, no longer divided into groups of people with different positions in the Church, more or less privileged because of their functions. The faithful should be encouraged and inspired to deepen their prayer life – this is a method of forming the Christian ethos and the basis and source of good, useful parish activity. Parishes should become communities through the synodal path, continuing it on a daily basis. The effect of persistence in synodality being a path of parish development should be to enter together – laity and clergy – on the path of sanctification, dialogue, caring for relationships and communication in the community. Synodality practiced in parish communities will be easily discerned and recognized by the spirit of cooperation and the practice of mutual aid. It’s also about inspiring each other to new activities, after joint discernment.

Worthy of consideration are the negative comments about the ongoing Synod, which point to empty activism and little interest in synod meetings in parishes. Parish and community synod teams have expressed concern that the conclusions of the synod’s work will be disregarded and forgotten, especially since the Synod is still on the periphery of parishes and communities in many assessments and statements.

Synodal statements indicate that formation for life in the synodal spirit begins already at the level of catechesis of children and youth, and develops in the activities of parish groups. To this end, it is necessary to develop communication skills involving “giving of oneself,” involvement in the community. Dialogue should be learned by everyone in the community. This is done by improving communication on day-to-day issues related to life in the parish and churches within the diocese. The urgency, therefore, is to listen to each other, talk to each other, co-determine the fate of the Church and work together. Although it seems obvious, the number of demands for this reciprocity and attitude of dialogue shows how much this lifestyle is needed, even necessary, and must exist in the local Church. What is needed is a bold opening of the clergy to the laity, the courage to meet the needs, a spiritual partnership, a willingness to cooperate. There are expectations that the voice of the faithful be heard not only at the parish level, but also at the diocesan level; this could include. competent assistance in creating a training program for future priests that prepares them for the challenges posed by secularization and the expectations of the faithful who have spiritual aspirations that take into account their level of intellect. It is important for the Church to be able to adapt to modern forms of social communication, which would allow it not to lose its ability to influence modern man. This includes updating the linguistic forms of prayers as well as the level of transmission of gospel content. It is also expected that the Shepherd of the archdiocese will take responsibility for the visual sphere and its content in places of worship, which would preclude bad and incompetent decisions by pastors.

The purpose of developing synodal spirituality is to develop responsibility for the Church in taking up the fight against evil in the Church. There is a need to form the awareness that everyone makes up the parish and is therefore responsible for it according to their vocation. The authors of the synodal statements suggest acquiring practical skills derived from synodal spirituality by participating in groups active in the parish according to pastoral needs (especially charitable, such as helping Ukraine). They show self-initiative in studying Church documents, especially on synodality. In addition to emphasizing actions aimed at preserving the synodal attitude, the statement about the role of prayer in opening hearts to each other was valuable: the foundation of synodal spirituality is systematic, communal prayer for parish intentions (e.g., in the form of the Eucharistic Diakonia leading prayer for the parish before the Blessed Sacrament).

The priests noted the need for the formation of priestly fraternities, through which priests could deepen their formation and receive support in moments of crisis; this would be a great help to priests who may feel lost or have lost the sense of their ministry.

The synod pointed out that the sign of the times is the concern for the “dream church.” It triggered imagination regarding desires for the beauty of the Church. The image of the Church according to the “dreams” of the Synod participants is: “Our House of God,” people who love God, understand the value of the Church, a Church clearly guided by the Holy Spirit, with the faithful committed to building the Church community and having a sense of responsibility for the Church. In the “dream Church,” the voice of all the faithful is noticed and heard in order for the Church to discern how to live the Gospel in modern times. The Dream Church recognizes the different sensitivities of the faithful to the transmission of Gospel content, including the visual transmission of God’s revelation, using human abilities based on image thinking and visual perception. The dream is to see in the Catholic Church God’s pedagogy affecting man not only through the word, but also through visuality, which in the history of salvation plays a very important role of bringing God closer to man. The dream is to be together in the Church – to accompany each other on the road together. This is what all Church people need to be spurred on to do, learning to be responsible in the small things, not giving up preaching and the charism – even in difficult circumstances; building unity among individual parishes and communities. The church that the faithful want is the parish as a true community of communities, where everyone knows his place and fulfills his tasks. In such a Church, the faithful value first and foremost the opportunity for conversation and direct contact with priests and each other, and all kinds of meetings (synodal, festive, in pastoral groups) meet this goal.

Thanks to the Synod on Synodality, the Archdiocese of Gdansk was able to hear the voice of God’s people. In terms of the number of participants, the effect is far from the desired one, but already this relatively small group of people participating in the Synod has made it possible to discover areas of pastoral action for the coming years. On the basis of the statements that the synodal groups provided, we are preparing a document that will form the basis for a diagnosis of the spiritual life of our archdiocese. He will justify decisions on how to address the Church’s most pressing needs and how, perhaps through a diocesan synod, to meet the expectations of the lay and clergy faithful, including those who have expressed their desires for a “dream Church.”

1.6 Cultural images – interpretation of the synodal path of the Church

The Synod’s experience of synodality unveiled two cultural images that can be called the “Remnant Church” (in analogy to the biblical Remnant of Israel) and the “Tower of Babel.”

1.6.1 First Image – The Rest of the Church Catholic Identity.

The Synod was attended by a small portion of the faithful, mostly more closely related to the Church, believers who want to be closer to the Church. The small number of people should already be wondering whether the idea of the Synod has been misunderstood and insufficiently explained to the faithful; moreover – aren’t the practicing people in our parishes primarily recipients of “services” and lack a missionary spirit toward their neighbors? Those attending the Synod can certainly constitute a group of responsible believers who can take action to evangelize their parish or community. This should be noted by pastors. Concern for the fulfillment of the church mission.

Statements by Synod participants indicate concern for the welfare of the Church and the effectiveness of evangelization, which is motivated by the realization of God’s universal salvific will. An analysis of synodal materials from parishes and communities reveals a desire to repair the Church, especially along clergy-laity lines. Such frequent demands, in various forms and aspects, reveal the need for better communication among all the faithful. “The rest of the Church” wants to take advantage of the good that exists in the Church and avoid the mistakes of the past. Both laity and clergy should be open to this novelty. The sense of the Synod participants was that the days of the Church being decided solely by its hierarchical part are over. The hierarchy is much needed, but it should take into account the valuable voice of the faithful living in the world.

The synod meetings revealed that there are many people in love with the Church and the Gospel, that they are aware of the signs of the times and the needs of the Church. Experiencing the laity is an invaluable gift, since they have different charisms than the clergy faithful, and the combination of the two groups in some synodal communities has had the desired effect of discovering a common path to salvation. In this context, one can see how much widespread and mutual conversion is needed to make joint action possible. Awareness of responsibility.

One can still sense the spirit of clericalism, manifested, for example, by the fact that, in the opinion of some Synod participants, the renewal of the Church’s lifestyle is to be handled by priests. On the one hand, this is a sign of appreciation of the role of the clergy, and on the other, the danger of shedding personal responsibility. Regardless of this conviction, a strong sense of a call to accountability is noticeable in the synodal process. The Old Testament “Remnant of Israel” knew that it was – the Old Covenant faithful realized that the renewed quality of God’s people depended on their decision at any given time. A similar tendency can be seen in the experience of the participants of the synodal meetings: not revolutionarily, but resolutely, all the baptized should be implemented in the Church to have a synodal attitude towards each other.

1.6.2 Image two – Tower of Babel Need to see the process at the beginning.

The stage the Church is at, and not only at the Synod on Synodality, is a time to meet each other in their differences. The biblical story of the Tower of Babel in its theology shows the moment when people met as different (different languages) and tried to hear and understand each other. Wherever possible, they settled down and formed communities of life, and when they failed to meet – they dispersed. Ultimately, humanity from all peoples and nations, from all parts of the world, came together in the event of Pentecost. He is the Connector despite all the differences, like a conductor directing a variety of instruments and bringing one harmonious sound. However, symphonic playing requires a stage of training and the ability to tune in with each other. The symphony is a combination of contrasting parts. However, a concert in front of an audience is only in the distant future for musical personalities getting to know each other, individualistic in their approach to art. Need to learn the art of dialogue.

The synod on synodality has its stages, and they are stages of guiding the whole Church. The initial part of the journey revealed the state of the listening and dialogue skills. Where meetings were approached in a spirit of love and listening to the voice of one’s neighbor, the results of synodal meetings brought peace and joy. Such communities communicated their desire to continue meetings. In contrast, where people tried to influence to stretch their vision of the Church and the detailed practices within it, there were disputes, misunderstanding and exclusion. In such cases, attempts have been made to convince people of their reasons and views, fearing otherness and the need to revise their own views.

Standing firmly by one’s position can be understandable in dialogue with people with non-Catholic views, declaring a certain split: I don’t recognize the Church’s teaching, but I want to belong to it. In such a case, it is important to present the Good News after hearing the opinion. However, this is a further task and was not the purpose of the Synod meetings on synodality.

Conversations between believers who remain orthodox, on the other hand, can and should be a meeting in the spirit of brotherly love. Fear of (non-doctrinal) otherness paralyzes human action and weakens the work of the Holy Spirit. Attempts to standardize charisms are attempts to limit the work of the Holy Spirit. The need to stand in truth and take a new look.

Following a common path requires meeting in one place. For mankind, “after the Tower of Babel,” it was Jerusalem living the news of Christ’s Resurrection, to which people from all over the world flocked. The outpouring of the Holy Spirit on the Apostles, Peter’s catechesis and the baptism of a growing number of followers aroused enthusiasm, new potential was revealed in the Church.

The synod on synodality has highlighted the great need for our parishes and communities to be places where we experience the presence of the Holy Spirit together. He leads the Church and makes each of us needed. The tremendous opportunity of synodality is already evident in the fact that we recognize the routine, static functioning of the parish and the community, and look for an invigorating dynamic of faith, ways of praying, talking, openness and strengthening the attitude of witness to the faith, and for those who are seeking and inquiring, this can be an incentive to join and find Christ.

While the participants did not seek to accept non-Catholicity in the Church, there was certainly a lack of understanding in many cases that non-Catholicity comes to the Church and it is here, from the Church, that it wants to hear the Gospel.

The Acts of the Apostles and Church history show that after Pentecost, Christ’s followers faced new problems. There was no shortage of questions about the otherness of the pagans, about the management of property, about the evaluation of the activities of those who invoke Christ and are not in communion with the Apostles, etc. Echoes of the division “under the Tower of Babel” were making themselves known. However, the Church passed all these trials thanks to unity in the Holy Spirit and the certainty of life in Him. God’s people and their shepherds met, talked, discerned and adopted decisions confirmed by the Apostles and their successors.

Looking back – at the joys and sorrows of the diocesan stage of the Synod on synodality – we saw among the clergy and laity that this is the path God’s Spirit is leading us down, and that it is currently much needed by all of us.

Diocesan Synthesis (PDF)




The Archdiocese of Gdansk held a presynodal meeting to summarize the first stage of the synod

In the John Paul II auditorium in Gdansk with the participation of the Archbishop. Tadeusz Wojda The synodal work to date was summarized yesterday. The author team prepared a synthesis, which was discussed by the assembled participants.

The moderators of the meeting were the priests responsible for the work of the synod – Fr. Dr. Piotr Przyborek and Fr. Dr. Krystian Wilczynski. – The synodal work lasted six months. It was a time of intensive meetings in many groups. We are at the moment when something ends, we arrange it into a synthesis. On the other hand, we feel that this is just the beginning. It is something that starts the journey. We have received as the Gdansk Church very precious words from the People of God,” said Fr. Wilczynski.


In turn, Andrew Roter of the Community of Men Halfway, as a representative of the author’s team of more than 20 people, reported on the course of work on the synthesis and presented conclusions. – The team is not the author. We only grouped the conclusions and recommendations. Each of these proposals needs to be developed, reworked. This will require the participation of the faithful, lay and clergy. What we have done now is something that will allow us, speaking the language of sports, to stand responsibly on the starting line. The finish line is still a long way off,” he added.

After the speeches by the authors of the synthesis, a heated discussion began. Representatives from various backgrounds took part. There were demands related to the completion and discussion of the synthesis in the various synodal groups. As Fr. Piotr Przyborek, it will be sent to parishes and communities. – They will be able to refer to and complement the demands contained in the synthesis. Then, based on the material received, a document will be drawn up, which we will send to the episcopate. The synthesis thus edited will also serve for further pastoral work in the Gdansk Church,” said Fr. Piotr Przyborek.

At the end of the meeting, the Metropolitan of Gdansk spoke. – We went through the first important stage, which was to meet, talk, listen to what we want to share. This process will continue. The synthesis gives me a lot to think about. Quite a few indications are very good. They will have to be used,” Archbishop Tadeusz Wojda said.


Summaries of the synodal process in other dioceses

Archidiecezja Szczecińsko-Kamieńska

Treść dokumentu jest opracowana na podstawie materiałów przesłanych do sekretariatu Synodu z dekanatów, grup, wspólnot, ruchów i stowarzyszeń działających na terenie Archidiecezji Szczecińsko-Kamieńskiej oraz pochodzi z wypowiedzi uczestników Forum Synodu. Synteza diecezjalna jak sama nazwa wskazuje nie jest streszczeniem wszystkich przesłanych materiałów pochodzących z prac w grupach ani nie jest zbiorem zagadnień podejmowanych przez grupy czy wypowiedzi w czasie Forum. Zawiera w sobie te elementy i treści, które najczęściej pojawiły się w opracowaniach, oraz które zostały zaszeregowane jako istotne do ich podjęcia i wprowadzenia w życie, bądź kontynuowania. Synteza nie jest dokumentem rewolucyjnym, ale opisuje rzeczywistości już istniejące i dziejące się w życiu Kościoła Szczecińsko-Kamieńskiego. Te liczne rzeczywistości pastoralno-duszpasterskie są świadectwem Kościoła żywego, będącego w drodze, otwartego na odnawiającą moc Ducha Świętego, który prowadzi Kościół poprzez Pasterzy stojących na jego czele, wypełniających prośbę Jezusa Chrystusa, aby iść i głosić Dobrą Nowinę.

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Diecezja Płocka

Dn. 1 października 2021 r. Biskup Płocki Piotr Libera, w związku z rozpoczętym przez papieża Franciszka w Kościele powszechnym procesem synodalnym, powołał w diecezji płockiej jego dwóch koordynatorów: ks. dr. Wojciecha Kućkę, profesora WSD w Płocku, wykładowcę UKSW w Warszawie i dyrektora Wydziału ds. Rodzin Kurii Płockiej, oraz dr. Witolda Jacka Wybulta, pracownika tegoż Wydziału i prezesa Stowarzyszenia Rodzin Katolickich Diecezji Płockiej (Por. P. LIBERA, Zarządzenie Biskupa Płockiego na temat organizacji i przebiegu procesu synodalnego w diecezji płockiej, „Miesięcznik Pasterski Płocki” 106/116 (2021) 10, s. 878-885).

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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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