In many of the syntheses, the problem of those on the margins of the Church has been threaded through the context of the basic synodal questions. However, some studies have devoted separate sections to the periphery – we present them here.
Wszystkie syntezy w jednym dokumencie PDF
The third direction of the local synodal path sought to pay special attention to the voices of those who are not often heard and to integrate what might be called the “minority report” (cf. Vademecum). In an attempt to reduce all these experiences to some common denominator, participants’ suggestions were divided into three categories: joys, fears and hopes.
- Joys. It’s all those situations where the individuals or groups in question experienced something positive and it was related to faith. There have been some for whom God and faith in Him are a tremendous support in experiencing everyday life. Since we are talking about the “periphery,” these are usually people whose lives are realized in difficult conditions. It is for them that it is especially important to be close to God, which gives meaning to their efforts, but also gives hope for a better future. Another positive clearly accentuated is the Church’s assistance, which is realized through various groups and people involved in Caritas ministries, as well as through centers and specialized ministries. The assistance mentioned ranges from material support to spiritual or even psychological support. Each of the places in our diocese where people who for some reason are on the sidelines of society’s life are being helped uses these three levels to support and help others. The development of sacramental life for such people and various forms of “accompaniment” should also be mentioned here. As an example, consider the pastoral care at the Educational and Rehabilitation Center for the Disabled in Rusinowice, where children with varying degrees of disabilities are prepared for First Communion, Confirmation or Confession. This is carried out with sensitivity and delicacy, taking into account their situations. In all this, no one is left without help.
- All situations in which the individuals or groups in question experienced something negative, it was related to a crisis of their faith. Unfortunately, in this case we have to face the painful truth about ourselves as a community (cf. Galatians 6:2). While the Church’s support is realized through people involved in various charitable groups or institutions, negative experiences are associated with living among the faithful on a daily basis. It is about various forms of misunderstanding of a particular person’s problem, pointing out or pushing him away because of his life situation or lack of religious commitment. Unfortunately, priests are also involved in all of this, which takes place, for example, in parish chancelleries or on the occasion of school or parish (sacramental) catechization. An example from the lives of parents of people with disabilities can be cited. They share negative experiences, speaking of the insensitivity of priests when preparing their disabled children to receive the sacraments. This involved, for example, fear and the inability to adequately provide catechesis for people with special needs. Negative experiences often come not so much from bad structures, but rather from the immaturity or lack of professionalism of teachers and educators.
- The conclusions that can be drawn from the above voices – positive and negative – are nevertheless hopeful. They can be boiled down to a number of socio-pastoral demands:
- not so much to create new structures or places of assistance, but to take care of the promotion of those already established (e.g., charity centers or relief centers);
- in the formation of the faithful, put the emphasis on openness to people who, for some reason, have a difficult life situation;
- All those involved in Caritas ministry should be allowed to gather experience in places where “people of the periphery” are helped, while candidates for clergy should be expanded and made such practices a requirement, since encountering such situations later in their pastoral work often shows ignorance and insensitivity.
A. The meeting with the community of people involved in helping the disabled was attended by representatives of hospices from Lublin and Lubartow, as well as the Faith and Light Movement, the Catholic Association for Assistance to the Disabled Siloe and the Lublin Forum of Disabled People’s Organizations.
They considered the reasons why people with disabilities do not show up at parishes, do not participate in liturgies and services, and how to effectively encourage these people to participate in parish life. It was pointed out that the behavior of people with disabilities in church often deviates from the norm and can cause embarrassment or tension in others. A good solution would be to designate one Sunday Mass in the parish to which the faithful with disabilities would be invited. However, it must not be a “mass for the sick,” rather, the idea is that all the faithful who come to this hour should be informed that they may encounter people behaving unusually: they will, for example, speak in unexpected ways, may stand or walk during the homily, etc. There was also a call for a “silent” Sunday Mass (no bells, organs or loud singing) in each city or deanery, which could be easily attended by people suffering from hearing hypersensitivity associated with, for example, autism or diabetes.
They also discussed the need to promote the idea of volunteering primarily among mature, responsible and formed people. Parishes should inform about and encourage this form of assistance. Hospices and communities with disabilities are waiting. Parishes should also provide information about accessible communities where the disabled and their caregivers will find understanding and support, and where children affected by disabilities will find the company of their peers. It seems necessary to create inter-parish structures that would provide, for example, suitable meeting places for such communities. Among others, the lack of a permanent place has been struggling for a long time. Faith and Light Movement community.
Proper preparation of priests serving as chaplains to the sick and disabled is also extremely important. Such a position cannot be regarded as an adjunct to other, more important tasks, or as a non-committal function for clergy needing, for example, to boost their health or solve other personal problems. Chaplains in hospices or nursing homes should be priests who recognize in themselves a special vocation for this kind of work, and who are also ready to serve the relatives of the sick, the staff of the facilities and volunteers.
It also stressed the need for priests to work well with psychologists where appropriate therapy is needed in addition to prayer and sacramental ministry.
B. In accordance with Pope Francis’ instructions to seek out the excluded and those living on the outskirts of the Church, meetings were held with people staying at the Support Center for the Homeless in Lublin and with representatives of circles organizing help for such people: Volunteer Center, Association for Global Solidarity, Emmaus Movement, Caritas of the Lublin Archdiocese, Brotherhood of Charity of St. Vincent de Paul and St. John the Baptist. The company was founded by the St. Brother Albert Foundation and the Catholic Association for Assistance to Needy People Agape.
There was a proposal to hold a series of meetings to get to know each other, share problems and develop a plan for joint action. The second meeting with aid organizations focused on helping war refugees. It was stressed that it is necessary to cooperate, not to show in a spirit of competition who helps more and better. The action plan will facilitate cooperation and the use of resources, and will help to stop food waste, for example. By working with parishes, it will be easier to find a place to hold, for example, some major meeting in a parish hall or garden, and to involve more parishioners in helping to support such events. It is also important to have a good flow of information, because there are not many people willing to help who simply do not know where they can report their willingness, and on the other hand there are organizations where there is a shortage of volunteers.
The need for broad and reliable information on possible forms of assistance and where such assistance can be obtained. This information should also reach the needy through parishes. Pastors visiting parishioners after caroling are the first to come into contact with the needy, learn about their problems and living conditions.
C. The synodal meeting on the pastoral care of people in non-sacramental relationships showed how differently these people are sometimes treated in parish communities. For the vast majority, they go unnoticed, or are seen as a problem. Many pastors don’t know or don’t want to know how many of their parishioners are living in non-sacramental relationships, and not only in remarriages after the breakup of a sacramental marriage, but also in civil marriages without canonical impediments and in cohabitation, sometimes with the intention of getting married in church in the future.
In one parish in our archdiocese, there is a person in a non-sacramental relationship who belongs to the parish pastoral council, although the law does not allow it, while in another, the pastor has forbidden his parishioners to admit that they are a non-sacramental couple, although they have pledged to remain chaste and can receive the sacraments.
The Church should take care of its weakest members first and foremost. In the Church we have many such groups, such as the divorced or at least members of the broader LGBT group, who have not left the Church community. They should be given special care through various initiatives: specialized pastoral care, openness to their concerns on the part of priests and laymen, discerning their problems and offering assistance. However, the essence of the Church’s teachings should be shown as part of such activities.
The deliberations in the Diocese of Lowicz focused on several topics:
To see those who need help and become merciful to them, one must first appreciate the spiritual dimension of mercy. The Church should pay attention to forming communities to delve into the presence of the Merciful God in order to become merciful in His image. Then pay attention to the specific actions to be taken. Important elements are: the establishment of more and more Charity Centers and care for close cooperation with parishes, care for cooperation with Food Banks and other institutions to obtain food products for the poorest, look for the needy and excluded people in the community, be open to war refugees, pay special attention to the elderly, disabled and those in need of care.
It is necessary to teach attitudes of mercy expressed in concrete attitudes: sharing, helping at work, etc. However, help must be prudent and not naive.
It is important to remember that the vocation of the Church is to spread Mercy, because faith without Mercy is dead. Service to fellow human beings is an imitation of Christ.
“Our Church” is declaratively a parish, and in experience a community to which one belongs. It is clear that members of movements and communities who have formed synodal groups are focusing on their journey of walking together. She, on the one hand, develops and enriches them, and on the other hand, “closes” them to the experience of others in the Church: “How is this walking together done in our Church today? Since we form a group whose core has been wandering (literally and metaphorically) together in the Church for years, this question did not provoke us into a lively discussion. The way we function and develop in the community suits us, so we don’t feel the need to change. This does not mean that we do not grow and open ourselves to the Holy Spirit.”
Despite attempts to reach as wide a spectrum of communities as possible – including groups that are positioned on the periphery of the Church, their voices did not resonate in the syntheses.
- Not included in the synod were those who simply do not care about the Church. It is the baptized who, if they recognize their spiritual needs, do not tie them to the Church (this immediately raises the question of their evangelization and our witness) .
- The synod’s attempt to include groups perceived to be on the periphery – people in non-sacramental relationships, people with disabilities, LGBT+ people, the homeless – was half-successful. Some of these circles have held synod meetings and this is a separate voice from a peripheral position, not a joint meeting. One may ask why there were no such voices at synod meetings of parish groups?
- Paradoxically, the voice of the members of the communities was marked to a relatively small extent, in the sense that not in every community of a given movement did such meetings take place i.e., people were appointed to form synod groups within a given community (e.g., the Domestic Church), but not all formation groups leaned into the questions of the synod during their meetings, as if participation in one’s own community was sufficient and its members did not feel the need to involve themselves in the synod.
The syntheses submitted also show that the big absentee from the meetings was youth. Few syntheses were produced by youth groups (a few each from meetings for school catechesis and those preparing for Confirmation, an online group of a dozen people, one synthesis from an academic ministry), and young people rarely came to meetings of synodal parish groups. All the more appreciation should be given to those young people who were very passionately involved in the synod and the topic of youth itself must be considered a priority and was present at almost all the meetings , whose participants asked the question: what should be done so that young people do not leave the Church? What can be done to bring her back to the Church? And a great many voices resounded helplessness in this context.
Most of those completing the survey believe that those who do not want to be in the Church, non-believers, enemies of the Church, dissenters, remain on the margins of the Church. There are also (though less frequent) responses that homeless people, alcoholics, couples living in unmarried, non-sacramental relationships, doubters remain on the margins of the Church. Young people often cited people from the LGBT community as marginalized, while older people described young people, emphasizing that up to the sacrament of Confirmation they are still somehow connected to the Church, while after Confirmation it is much worse, and they become the margin of the community.
A significant number of individual surveys (about 10%) were completed by the faithful of our diocese attached to the environment of tradition. In the vast majority of the questionnaires, these faithful expressed regret that they could not carry out the liturgy in the Tridentine rite as they wished, and thus properly live out their faith. They feel despised, marginalized, even pushed out of the Church. They don’t understand why they were very quickly deprived by Pope Francis and the diocesan bishops of the opportunity to freely follow the Tridentine liturgy, because they want to experience the Mass like the faithful many generations before them (Tridentine rite and Latin language) and now they are forced to attend Mass. and services after the liturgy reform. Many see these decisions by the Pope as an aversion to the environment of tradition, and some even write of a conspiracy or betrayal of the Church, which will lead Catholicism to crisis and the pursuit of leftist or communist ideals rather than evangelical ones. These surveys show very strong emotions – grief, anger, bitterness, sadness, aggression and pretentiousness. The comments present in these surveys concern, as noted above, liturgy, Church community, dialogue, synodality, forms of Holy Communion, ministries in the Church. The current crisis of the Catholic Church, customs and faith is, in the perspective of these statements, caused by the decisions of the Second Vatican Council, the reform of the liturgy, the move away from Latin towards national languages, the celebration of Mass. forward to the faithful, dialogue and ecumenicality – all of which have become an inappropriate way for the Church to fit in with the world at the expense of the truths of faith and tradition. Many in the tradition community filling out the survey consider this to be a mistake. A strong criticism of synodality is present in the responses (despite the fact that these faithful participated in the synodal process of our diocese in quite large numbers), for the shepherd does not ask the sheep where to go, he knows, he leads the sheep, and they listen to him.
Analysis of the surveys of this milieu shows a lot of negativity, paradoxically noticeable (despite assurances of obedience) is a strong criticism of Pope Francis and the hierarchy (“The Synod is a political narrative of the Holy See, and the Curia and the Vatican are pursuing an electoral agenda”, “The Curia considers itself omniscient”). There is a clear consolidation of this environment in our diocese, and thus alienation from parishes and affiliation with traditions. There is an apparent disturbed ecclesiality, ignorance of basic truths of Church history (synods, Councils, discernment in communities, the Benedictine principle quod omnes similiter tangit, ab omnibus comprobetur: what concerns all by all should be agreed upon), present is a negation of liturgical ministries and tasks in the Church, selective use of the authority of Pope Benedict XVI and Bl. Cardinal. St. Wyszynski. What shines through is the vision of a clerical Church, strongly hierarchical, closed, even a besieged fortress that must defend itself against the attacks of enemies, the role of the laity is passive, liturgical services belong exclusively to priests, possibly to some men.
During the ongoing war in Ukraine, non-believers are engaged in various relief efforts in cooperation with parishes. Unfortunately, this involvement does not bring with it an awakening of faith and does not result in inclusion in the parish community.
Participant of the decanal synodal meeting
During the entire period that I have been leading the pastoral care of non-sacramental relationships – that is, for 22 years – about thirty couples have passed through our meetings. Recently, only four couples have been coming regularly. Most couples end their adventure with pastoral care at the first visit, as soon as it becomes clear that participation in meetings will not lead them to the possibility of sacramental marriage. The lack of interest is not due to a lack of knowledge as to the existence of this ministry, as there have been various initiatives in past years to promote our group, but the response has been negligible. It could even be argued that none.
Long-time pastor of non-sacramental unions
The problems we are discussing as part of the synodal process are well known to us. We have been struggling with them for some time and are looking for solutions. Do not expect to get any ready-made solutions. We don’t have ideas to work with children, with young people, because if after the first Communion. everything goes awry and the parents are gone, it means that the methods we currently use are not right.
Pastor of a parish in a larger city
Until a few years ago, when colleagues at work found out that someone was a believer, they regarded it with respect as a guarantee of certain values. Today it provokes rather unfunny jokes, is received with pity and causes us to be treated as unprofessional and illogical.
Lay participant in diocesan synod
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The joint reflection helped both the parishes and the diocese as a whole to realize how many people and communities persist at a distance from the Church or remain marginalized within it. First pointed out were labor migrants, mainly from Ukraine (and in recent months war refugees). Most are Orthodox or Greek Catholics, who are characterized by a sincere and open faith. They seek help from our churches. These are people with great spiritual potential who need to be taken care of, to create a space for them to develop their faith and formation, to involve them in the life of the parish. There are also non-believers among the immigrants. Some of them express interest in the faith and even ask for the sacraments of initiation, although it is not uncommon for current church regulations and formal requirements to be difficult to meet due to their special situation. More flexibility is needed in this area. It is also worthwhile for the diocese to seek contact with Catholic pastors working in the East, in order to learn from their experiences and use them in the pastoral care of immigrants.
Numerous remote are youth and children. Although they still largely participate in religious lessons at school (but this is becoming increasingly difficult), this does not translate into their relationship with God and Christian life. In particular, the pandemic has directly “chased them out of the church,” and the virtual world in which they live literally “devours” them. They are not hostile to the Christian faith, but simply indifferent. They seem to have no religious needs. Trying to keep them “by force,” as it were, with the Church, for example, by prolonging formation to prepare them for the sacraments, has quite the opposite effect. Pastors blame this on families, where young people often do not find an example of living faith and a religious atmosphere. However, even in those families where parents are deep believers and sacrificially involved in their children’s religious upbringing, young people lose their faith and leave the Church.
A significant group of the remote are also those in abnormal marital situations: living with each other without marriage, divorced, living in the so-called “marriages”. non-sacramental unions. Their situation prevents them from serving as godparents. These people have a sense of exclusion, feeling like “second-class” Christians.
Attention should also be paid to the rural population, which is currently experiencing profound social changes associated with the disintegration of the traditional community. Until now, the community has been based on close relationships related to jointly undertaken farm work. Farmers in the countryside, however, are becoming fewer and fewer. In such a situation, rural parishes, which for objective reasons offer much less developed pastoral activities than urban centers, are unable to create a sufficiently strong and engaging community.
In addition, the following categories of remote and marginalized were still pointed out:
- People busy all day with professional work.
- Residents of the parish who went abroad for professional reasons.
- Occasional practitioners, appearing in church only on the occasion of a funeral, wedding, or other family event. Current pastoral proposals do not reach them and do not cause an awakening of faith.
- Roma and others in a similar situation. Their way of life and mentality contradict the applicable formal requirements under canon law. This discourages them and thus makes it difficult or even impossible to access the sacraments.
- People who practiced the faith before the pandemic, but now – after the related restrictions were lifted – are no longer in church. They put work and duties before formation and spiritual life.
With the awareness of the existence of all these remote groups, however, in the synodal reflection there were also voices, by no means isolated, that only those who have chosen it themselves remain remote and on the margins. They want to stand at a distance and criticize, or even cut ties with the Church altogether.
In order to reach the remote and marginalized, there is a need to “go to the periphery,” to actively seek out those who have left the Church, to focus pastoral efforts more on the excluded and absent people. In this context, the important and even decisive role of the witness given by the lay faithful was pointed out. There was talk of the need for specialized pastoral care for non-sacramental unions, catechization of adults, proposals for formation for young people after confirmation, the need to renew the teaching of religion, perhaps even to abandon teaching it at school. It was pointed out that the preparation of children for First Communion, the preparation of young people for Confirmation or premarital courses should be used as a space for evangelization.
However, all these proposals remain general demands. In practice, pastors and committed lay faithful frankly admit: we don’t know what to do. The attempts made do not bear the expected fruit, although they are sometimes paid with great effort and resources. An example of this is the synodal process itself. Consultation meetings in the parish were usually attended by the most committed parishioners (group leaders, people from the pastoral council). Those who rarely attend church could not be reached.
Among the obstacles to pastoral activity and evangelization is the overwhelming of pastors with very absorbing administrative and economic issues. Quite mundane issues are also pointed out, such as the lack of heated churches and other meeting facilities. In smaller and poorer parishes, this forces pastoral activities during the colder season to be reduced to the bare minimum. Some parishes in rural areas also report problems with Internet access, making it difficult for them to use new media in their evangelization efforts and in communicating with the faithful and with diocesan institutions.
Evangelization is not only a task facing the parish or other church entities, but also the task of every Christian. The faithful are generally aware of this, although here and there the belief still lingers that missions are only about the so-called “missionaries. mission areas. Lay Catholics, however, experience a variety of difficulties in their daily Christian witness in their communities. The following are most often cited as obstacles to the missionary commitment of all believers:
- Fear of harassment or rejection or ridicule.
- Lack of a strong Christian identity among the faithful. Lack of living faith or faith only superficial, traditional.
- Lack of consistency in one’s own life, inconsistency of one’s own conduct with the professed faith.
- Lack of religious knowledge or too little knowledge.
- Lack of support from the clergy. The point is that the Church in its official statements is increasingly perceived as ambiguous, abandoning a clear and lucid “world of norms,” reacting too weakly or too timidly to the attacks directed toward it.
The faithful expressed a desire to jointly seek ways to encourage the return of those who have passed away. It emphasized that the Church is made up of sinful people who can change. A request was made to proclaim even more concretely that there is a place in the Church for everyone, that Jesus is constantly looking for lost people. It is worthwhile to hold meetings with families, do not emphasize financial matters, and moralize less. Attention was paid to the use of charitable actions in which people of varying degrees of piety can engage. This could be a boost for them to return.
Another important issue is the need to purify the Church in the face of crimes committed by some clergy (e.g., pedophilia) and their scandalous behavior (e.g., double lives, excessive attachment to material goods). The faithful stressed the need for transparency and a strong commitment by the Church’s institutions to take up the fight against such anti-testimonies. Some people said that abolishing celibacy and clergy living in families would solve many problems and reduce the “unrealism” of some priests.
List of synodal topics
W Kościele i w społeczeństwie jesteśmy na tej samej drodze, ramię w ramię.
Kiedy mówimy „nasz Kościół”, to kogo mamy na myśli? Kto w naszym Kościele „podąża razem”? Kto oczekuje, aby bardziej ku niemu wyjść i zaprosić go do wspólnej drogi wiary? Jakie osoby lub grupy są zaniedbane i nie objęte troską o to, by iść razem drogą wiary i stanowić jedną wspólnotę Kościoła?
Zestawienie odpowiedzi na te pytania zawarte w syntezach diecezjalnych.
Słuchanie jest pierwszym krokiem, ale wymaga otwartego umysłu i serca, bez uprzedzeń.
Czy umiemy słuchać siebie nawzajem w naszym Kościele? Czyj głos jest pomijany lub za mało słyszany? Z jakiego powodu? Czy potrafimy określić uprzedzenia i stereotypy, które utrudniają nam słuchanie innych? Czy z otwartym umysłem i sercem umiemy wsłuchiwać się w poglądy inne niż nasze; także osób spoza wspólnoty Kościoła?
Wszyscy są zaproszeni do mówienia z odwagą i zaufaniem, to znaczy łącząc wolność, prawdę i miłość.
Czy w Kościele nasz/mój głos ma znaczenie i czy znajdujemy przestrzeń do wypowiedzi i bycia wysłuchanym? Czy czujemy, że przemawiający w naszym imieniu faktycznie reprezentują także nas? Jaki mamy na to realny wpływ?
„Wspólna droga” jest możliwa tylko wtedy, gdy opiera się na wspólnotowym słuchaniu Słowa Bożego i sprawowaniu Eucharystii.
Czy liturgiczne celebracje i doświadczenie wspólnotowej modlitwy w naszym Kościele mają realny wpływ na moją/naszą praktykę codziennego życia: decyzje, wybory, inspiracje? Czy czujemy się zaproszeni do czynnego (praktycznego) zaangażowania w liturgię, czy też pozostawia nam się rolę „widza”? Czy sami pielęgnujemy w sobie pragnienie zaangażowania? Czy przeżywanie liturgii umacnia i motywuje mnie/nas do podjęcia misji ewangelizacji?
Synodalność służy misji Kościoła, do udziału w której powołani są wszyscy jego członkowie.
Czy mamy świadomość, że jako ochrzczeni wszyscy jesteśmy powołani do misji ewangelizowania? Co nas hamuje w podejmowaniu tej misji i wspieraniu w niej innych: w nas samych, w środowisku życia, we współczesnej kulturze?
Dialog wymaga wytrwałości i cierpliwości, ale umożliwia także wzajemne zrozumienie.
W jaki sposób w naszym Kościele rozwiązywane są konflikty i trudności wynikające z różnicy poglądów, dążeń, oczekiwań? Czy dialog jest naszym sposobem wychodzenia z tych problemów? Jak w tym kontekście wygląda współpraca różnych instytucji, organizacji i ruchów kościelnych? Czy umiemy uczyć się form dialogu od instytucji niekościelnych? Czy dialog jest również przestrzenią naszego spotkania z wyznawcami innych religii i zniewierzącymi?
Dialog między chrześcijanami różnych wyznań, zjednoczonymi przez jeden chrzest,
zajmuje szczególne miejsce na drodze synodalnej.
Jakie relacje ma nasza wspólnota kościelna z członkami innych tradycji chrześcijańskich i wyznań? Co nas łączy i jak razem podążamy? Jakie owoce przyniosło nam wspólne podążanie? Jakie są trudności? Jak możemy zrobić następny krok we wspólnym podążaniu naprzód?
Kościół synodalny jest Kościołem uczestniczącym i współodpowiedzialnym.
Kto w naszym Kościele podejmuje decyzje i czego one dotyczą? Czy jest to wyłącznie forma indywidualnego przewodniczenia czy jest też w tym wymiar wspólnotowy? Czy istnieje współpraca zespołowa i czy w tym kontekście promowane jest zaangażowanie świeckich, np. w radach duszpasterskich i ekonomicznych, w kierowaniu wspólnotami? Czy jesteśmy gotowi podjąć się współodpowiedzialności za podejmowane decyzje i działania?
Na drodze synodalnej podejmujemy decyzje poprzez rozeznawanie tego, co Duch Święty mówi przez całą naszą wspólnotę.
Jak rozumiemy to, że Kościół jest hierarchiczny a nie demokratyczny? Czy w tak zorganizowanym Kościele widzimy miejsce dla wspólnego rozeznawania i podejmowania decyzji całego ludu Bożego wraz z pasterzami? Jak możemy wzrastać we wspólnotowym rozeznawaniu duchowym?
Synodalność pociąga za sobą otwartość na zmiany, formację i ciągłe uczenie się.
Jak formowane są osoby, zwłaszcza te, które pełnią odpowiedzialne funkcje we wspólnocie chrześcijańskiej, aby były bardziej zdolne do słuchania i dialogu, rozeznawania? Czy mamy świadomość odpowiedzialności za własną nieustanną formację do odpowiedzialności i misji ewangelizacyjnej w Kościele?