Archdiocese of San Fernando Synod on Synodality Synthesis Report TOWARDS

Archdiocese of San Fernando Synod on Synodality Synthesis Report Towards October 2024

Conveyed to the People of God of the Archdiocese of San Fernando through various forms and venues in the Digital Environment on April 2024.

INTRODUCTION

Truly we are in the Synod! Thanks be to the Holy Spirit for His manifest presence and the provisions of various resources that served as inspirations, and guides! The People of God in the Archdiocese of San Fernando are the local church’s most invaluable resource here. Vatican’s Letter to the People of God along with its 2023 Synod Synthesis Report and the General Secretariat of the Synod of Bishops (GSSB)’s Ten Point Guideline, and by all necessary means inspired us to continue treading the synodal path.

“SULUNG”, the theme of the next phase of the synodal journey of the Church in Pampanga, has beautiful meanings. “Sulung” is a command to “Go On”, to either start something or to persistently continue something that has been started. It is above all an endearing word uttered to the beloved, combined with a gesture of blessing in pursuit of a mission. Our patroness, the Virgen De Los Remedios continues to bless us by bringing her Son, the Santo Cristo Del Perdon, to us her beloved children in this “SULUNG” journey, in the spirit of Cruzada de Penitencia y Caridad or Crusade of Penance and Charity.

The Archdiocese of San Fernando Pampanga (ASFP) took significant steps in order to convey the experience of the October assembly. The GSSB ten-point guideline was followed, which allowed setting direction of what to prioritize in the archdiocese. The Archdiocesan Commission on Social Communications or ACSC published the ASFP Communication Plan. All synod materials were produced and published in this website, www.rcasf.com/synod.

During the planning period, we understood and deeply appreciated our raison d’ etre, the purpose for existence as a Church, and shifted from a paradigm of “The Church Has Mission” to “The Church Is Mission”. Synodality brought about this conversion, to embrace all, and to open all doors for a true life in communion with all the baptized persons for greater participation in this mission. We derive much inspiration from the words of our spiritual father, Most Reverend Florentino G. Lavarias, D.D., during the discernment process on establishing a framework process for Sulung in the Archdiocese of San Fernando. Archbishop Lavarias solemnly declared, “Why are we doing this? This is our Salvation!”

Our SULUNG’s “Conversation in the Spirit” gatherings and reflections focused on three priority topics, one from each part of the 2023 Synthesis Report, namely: 1) People in Poverty: The Protagonists of the Church’s Journey from part I-The Face of a Synodal Church, 2) Deacons and Priests in a Synodal Church from part II-All Disciples, All Missionaries, and 3) Mission in the Digital Environment from part III-Weaving Bonds, Building Communities.

A uniform set of questions was used in all the three rounds of the three priority topics during the Conversation in the Spirit sessions conducted.

On February 24, 2024, an archdiocesan orientation and workshop on Sulung: “Conversation in the Spirit” was conducted for all Lay Coordinators of the Parish Pastoral Council, Parish Finance Council, Parish Synod and BEC. This was participated by 270 delegates from the parishes. These participants subsequently conducted “Conversations in the Spirit” to various sectors wherein 81 out of 96 parishes or 84 % actively participated and gathered 5,529 persons. Each of these parishes submitted a parish synthesis report. 37 various sectors were engaged as follows: Religious and Mandated Organizations – 50 parishes or 64%, the Parish Pastoral Councils – 45 or 58%, Chapel Pastoral Councils 42 or 54%, Youth – 24 or 31%, Senior Citizens – 14 or 18%, Teachers and Formators – 13 or 17%; Parish Finance Council – 9 or 12%, Business Sectors – 8 or 10%, Government Sector and Vendors – 7 or 9%, BECs – 6 or 8%, and many more others were engaged. (Please Appendix II for details.)

On March 21, 2024, the archbishop engaged the Clergy of Pampanga in a Conversation in the Spirit, focusing on the three topics aforementioned. 112 priests and deacons, including the archbishop participated.

Conversion Stories

It is worth mentioning that the tool “Conversation in the Spirit” itself brought about conversion, a change of paradigms, and a new way of doing things.

While reflecting on the recorded responses of Clergy on the topic, “People in Poverty…”, during round 1 and 2, the reader would find some biases and diversed dispositions of the respondents. But moving on to reading the round 3 responses, there was a noticeable sudden shift of perspective. This is a concrete manifestation of how the Holy Spirit moves when He is listened to.

A change of paradigms ensued during round 2 when everyone in each group was listened to. Resonances as well as divergences were brought to the fore without contradictions, but only with mutual respect of one’s feelings, opinion, or point of view.

We realized that our meeting and planning sessions would become better if we adopt the Conversation in the Spirit tool. We have started adopting it and we feel that this new way is effective. We need not face endless and unresolved issues during meeting and planning sessions as the third round would hopefully bring us to a convergence.
Some Conversion Experiences of Participants

A poor lavandera (one laundry woman from the parish of Our Lady of Lourdes, Lourdes Sur-East, Angeles City) was not someone you could find in the church before, until she became a member of BEC, and eventually was invited to participate in both Synod 1 (Makiramdam Phase) and Synod 2 (Sulung Phase) – Because of BEC, she began to value her dignity, conquered her fears, and is now a part of the parish LECCOM ministry. Her conversion and present disposition confirm St. John Paul II’s, “Nobody is so poor he has nothing to give, and nobody is so rich he has nothing to receive.”

Many groups of parish leaders expressed that the Conversation in the Spirit opened their eyes to see the realities in the parish, made them aware of what more they need to do, converted them, and ignited their spirit to do something more for the community, most especially for the marginalized and those in the peripheries.

THE SUMMARY OF THE FRUITS OF THE CONVERSATION IN THE SPIRIT FOCUSING ON THE THREE PRIORITIES

PART I: THE FACE OF THE SYNODAL CHURCH: PEOPLE IN POVERTY: THE PROTAGONISTS OF THE CHURCH’S JOURNEY

CONVERGENCES

At the heart of the vision of the archdiocese is a statement, “We are a pilgrim Church of the Poor…”. On the onset of the “totum revolutum” in clergy assignment last 2019, the archbishop, in an individual colloquium with each priest in the archdiocese, gave his fatherly and prophetic exhortation: “When you go to your new parish assignment, you spend the first three months locating the poor. Bring your parish leaders with you, go to the poor, get to know their names, be cognizant of their situation and needs, and when you make your pastoral plans, keep them in your mind and heart”. Thus, to those who heeded the archbishop’s strong encouragement, the outbreak of 2019 Covid pandemic that ensued a few months after, spurred genuine and efficient response. The pandemic taught the church a lesson that we are all impoverished. The pandemic made us view poverty differently, and brought out creative ways in most parishes. The Church’s response during the pandemic is like no other. It gave rise to Community pantries, to online reach-out platforms such as G-Cash support to those in financial need, to distribution of house-to-house “ayuda” to those who, though with financial means hardly had access to food, medicines, and the like, to the “Adopt a Family” program of sharing family meals to neighboring families, and to a lot more. No more would the Church need a pandemic to do more and more for the people in a poverty situation.

These voices were heard during the Conversation in the Spirit sessions on Poverty:

Despite facing economic hardships, individuals in poverty can actively participate in church activities, including worship services, prayer groups, and community events. Their presence and involvement contribute to the vitality and diversity of the congregation.
People living in poverty often have unique life experiences that can enrich the church community. By sharing their stories of resilience, faith, and perseverance, they can inspire and encourage others facing similar challenges through the Basic Ecclesial Community.
Despite limited financial resources, individuals in poverty can still contribute to the church through volunteering and service. Whether it’s assisting with food drives, organizing outreach programs, or serving in ministries, their efforts can make a meaningful difference in the lives of others.
Many churches are actively involved in advocacy and social justice initiatives aimed at addressing issues such as poverty, inequality, and injustice. Individuals in poverty can become protagonists in the church by participating in these efforts, advocating for systemic change, and working towards a more just and equitable society.
Most parishes stated that they have various social funds for the poor, formation, development, and empowerment programs spurred by the establishment of small ecclesial communities, known as Basic Ecclesial Communities or BECs, sustenance of institutions catering to abandoned elderly, disadvantaged youth, and children with special needs, promotion of Alay Kapwa programs for the financially challenged, working for the causes of indigenous tribes in the uplands, care for the families of migrant workers, and a lot more initiatives that express the Pampanga Church’s preferential option for the poor.
BECs can play a crucial role in empowering individuals in poverty to develop their leadership skills and talents. By providing opportunities for training, mentorship, and leadership development, churches can empower individuals to take on leadership roles within the congregation and community.

MATTERS FOR CONSIDERATION
Some parish leaders view the poor’s distant presence in the church as voluntary marginalization (willful self-isolation from the community), an expression of the poor’s low self-esteem and lack of capability and resources to participate in the life of the church.
The poor are discriminated against because of their lack of education and propensity to commit wrongdoing, addiction to vices, mendicancy, and that they are using their poverty in order to receive help and do not exert effort to help themselves.PROPOSALS
The proposals received from the parishes’ synthesis support the 2023 SR as follows:
“o) The experience of encounter, sharing a common life and serving those living in poverty and on the margins should be an integral part of all formation paths offered by Christian communities: it is a requirement of faith, not an optional extra.”
p) As part of the rethinking of diaconal ministry, the Church should promote a stronger orientation towards service to those who are poor.”

Using the metaphor of a dog’s excitement to see its master, Archbishop Lavarias shared that he is “challenged to give to his flock what he has and to make them feel a strong sense of communion”.

The Sulung Conversation in the Spirit sessions highlight these proposals:

1. Formation – to use the method of the “Conversation in the Spirit” in all meetings and planning to emphasize the importance of discernment, action, empowerment, collaboration, and holistic approaches in journeying with the poor and improving their lives within the parish community; to provide opportunities for education and continuous formation towards greater participation, and to make the poor co-equal in dignity, as co-discerners and co-responsible for the mission by giving them not only a chance to serve, but also by giving them leadership roles in councils;

2. True Witnessing – modeled by Christ’s life example, is what we are called to be. We are to be not only heralds of the Good News, but to be good news as well! We need to go to the peripheries and build BECs, starting with house visits and making friends with people there.

3. Greater Access to Sacraments – to make the sacramental life of the Church more accessible by ministering to them right where they are and within their reach, making sure that the lack of stipend is not a hindrance to administering the sacraments;

4. Deepen Relationship to God – to foster our faith life, devotional, and pious practices beginning with the family, extending to communities, and the parish; re-orientation of the Cruzada de Penitencia y Caridad by using the Conversation in the Spirit during the visits of the Sacred Images of the Cruzada;

5. System and Structure Innovation – for the church to become a link in evaluating, and devising a system and structure in the archdiocese where the poor can avail resources and the services of Catholic professionals, such as legal counseling and defense, tutorial lessons from educators, financial literacy guide from practitioners; science-allied services from physicians, guidance counselors, and psychologists, and a lot more (Ex. The management of the Chapel of the Holy Eucharist by the Council of the Laity where these services would be made available).

PART II – ALL DISCIPLES, ALL MISSIONARIES
DEACONS AND PRIESTS IN A SYNODAL CHURCH

CONVERGENCES

1. In the religious culture in the Archdiocese of San Fernando (Pampanga), the lay faithful always look at the deacon and priest in high esteem and respect, knowing them as “Alter Christus”. (Pius XI, Ad Catholici Sacerdotii). They command even until now high reverence and deference, obeying their command, docile and subservient to them. The lay faithful are most happy and inspired with the deacons and parish priests when they witness to Christ, in their dedication, leadership and guidance in pastoral and chapel councils meetings, presence and availability with church groups/organizations and in all other pastoral care given to them especially in the inspiring homilies during masses, in the administration of the sacraments especially the anointing of the sick, blessing of the dead, rich and poor without usual stipend, being generally fair to all in their dealings, in humble service to all classes of people in their pastoral care.

In the parish administration of the priest, the lay faithful are inspired and encouraged by his faithfulness, dedication and commitment to his vocation demonstrated in simple lifestyle, interpersonal relationship (welcoming and listening) styles with members from all walks of life, especially his involvement with the youth and marginalized, transparency in the financial operations, and love and generosity toward the poor beyond the usual fund raising, and in his support for the formation of the BEC thrust of the archdiocese. These kinds of disposition and service make the deacon and parish priests in close proximity to the lay faithful and also inspire the lay faithful in their ministry in the parish.

2. The Parish Priests who are actively engaged in the synodality journey within the church show several apparent observable behaviors and actions such as Listening and Dialogue, Collaborative Decision-Making, Empowerment of Lay Leaders, Openness to Change, Promotion of Inclusivity, and Commitment to Service.

3. The majority of participants acknowledge the potential of Basic Ecclesial Communities (BEC) in reaching out to nominal Catholics and reintegrating them into the Church. They see BECs as a valuable opportunity to engage with those who may have drifted away from active participation in the Catholic Church.

MATTERS FOR CONSIDERATION

1. Lacking on the above positive dispositions make the flock suffer and distant from the shepherd. Apparently, some parish priests still exercise power and authority, saying among lay faithful “Utos Pari, Utos Hari!” (“Command of the Priest is a command of the King). Such disposition is still observed in their leadership style in pastoral activities and meetings. Whether unknowingly or knowingly being “unapproachable”, “distant” and “unfriendly”, the lay people understand the priest as also human, considering also his age, health, moods, etc. “Tao din sila” (They are also human”).

2. The Arancel system in the administration of the sacraments remains a block especially among the marginalized poor.

3. Clericalism remains a stumbling block along the journey.

PROPOSALS – BY THE LAY

1. The lay faithful and parish communities need to support the parish priests and deacons with prayers, friendship, dialogue and collaboration. One parish succinctly elaborates: “First and foremost, the Holy Spirit invites us to cultivate a spirit of openness, receptivity, and discernment in our relationship with our priests and deacons. We are called to listen attentively to the guidance of the Spirit as we seek to understand and support the pastoral vision and initiatives of our ordained ministers. By approaching our interactions with humility, respect, and trust, we create a fertile ground for collaboration and mutual discernment, allowing the Spirit to guide us in our shared journey of faith.

2. The Holy Spirit calls us to foster a culture of collaboration, cooperation, and co-responsibility in parish life, recognizing that we are all co-workers in the vineyard of the Lord. Parishioners and ordained ministers alike are called to work together in mutual respect and solidarity, leveraging our respective gifts and talents for the building up of the Kingdom of God. By embracing a spirit of teamwork and shared mission, we can overcome divisions, foster unity, and advance the common good of the parish community.

3. The Holy Spirit invites us to prioritize prayer, discernment, and spiritual formation as essential components of our journey with our priests and deacons.

4. We can engage in regular dialogue and communication with our priests and deacons, providing feedback, sharing insights, and offering suggestions for how we can better support their ministry and the needs of the parish community.

5. We should support those young men and women who have their calling to be priests, nuns, and become part of religious orders.”

PROPOSALS – BY THE CLERGY
1. Self-Introspection – We parish priests have to enhance our sensitivity to the needs of the poor as well as our own poverty as priests;

2. Root-Cause Analysis – Let us examine our prophetic roles regarding unjust structures in the society;

3. Uphold the dignity of the Poor – let us not label them, instead let us treat them as co-equals, provide them formation programs, and open opportunities for their greater participation, work for the sustainability of programs;

4. Facilitate skills inventory and networking toward their means of livelihood;
5. Support BECs, enhance exposure to and with the poor, experience the poor by home visits, get to know them, and respond to their needs; and

6. Provide free administration of the Sacraments to the poor and or adjust stipends accordingly.

PART III – WEAVING BONDS, BUILDING COMMUNITIES
MISSION IN THE DIGITAL ENVIRONMENT

CONVERGENCES

1. The digital age provides us with innovative tools and resources to spread the Gospel message effectively. From podcasts to blogs and online homilies, we can leverage multimedia platforms to deliver engaging and dynamic content that resonates with people of all ages and backgrounds. We can use technology to contextualize the timeless truths of our faith, making them accessible and relevant to the realities of contemporary life.

2. As we engage in the digital sphere, we must never lose sight of the importance of authentic human connection and personal encounter. While technology can facilitate communication and outreach, it can never replace the profound significance of face-to-face interaction, genuine relationships, and the sacramental life of the Church. Our mission in the digital age must be grounded in a deep reverence for the dignity of every human person and a commitment to fostering genuine communion and solidarity.

3. The mission in the digital age calls upon us to embrace technology as a powerful tool for evangelization, community-building, and outreach. It challenges us to harness the transformative potential of digital platforms to spread the love and teachings of Christ to the farthest reaches of the globe. But above all, it reminds us of our fundamental calling as disciples of Christ: to bear witness to the Gospel message with humility, compassion, and unwavering faith, both online and offline.

MATTERS FOR CONSIDERATION

1. One of the primary problems in evangelizing online is the sheer volume of information and voices competing for attention. The internet is a vast marketplace of ideas, beliefs, and opinions, and amidst this cacophony, it can be challenging for religious messages to stand out. Moreover, individuals are bombarded with so much content that it can be difficult for them to discern what is authentic and meaningful.

2. It’s important to recognize the potential of online evangelism to reach individuals who may not have access to traditional forms of religious outreach. The internet has the power to transcend geographical barriers and reach people from diverse backgrounds and cultures. However, in order to overcome the problems associated with evangelizing online, it’s crucial for priests to approach their work with humility, empathy, and integrity.

PROPOSALS

1. Regulate social media accounts of priests and parishes – One of the key reasons is to uphold the integrity and credibility of religious institutions. Just as priests are held to high standards of conduct in their offline interactions, the same principles should apply to their online presence. This means adhering to codes of ethics, maintaining transparency, and ensuring that the content shared is accurate, respectful, and aligned with the values of the faith community.

2. Promote inclusivity and diversity within religious communities – Social media provide an opportunity to reach individuals from diverse backgrounds and perspectives, but this can only be achieved if accounts are managed in a way that is welcoming and respectful to all. By establishing guidelines that promote inclusivity and prohibit discrimination or hate speech, priests and parishes can create online spaces that reflect the values of compassion and acceptance.
3. Mitigate the risk of conflicts or controversies arising from inappropriate or controversial content shared on social media – to implement clear guidelines and oversight mechanisms in order to minimize the risk of untoward incidents and to maintain the trust and respect of their followers.

CONCLUSION

In summary, we share this beautiful integration by one of the parishes in the archdiocese.

As a parish, engaged in Conversations in the Spirit regarding the three priorities of the archdiocese—People in Poverty, Priests and Deacons, and the Digital Environment—one of the most significant experiences we had was the realization of the interconnectedness of these priorities and their profound impact on our mission and ministry as a faith community. During our conversations, we recognized that addressing the needs of the poor is not only a moral imperative but also a fundamental aspect of our call to evangelize and live out the Gospel message. We understood that our efforts to serve the poor are deeply intertwined with our commitment to nurturing the spiritual well-being of our priests and deacons, as well as our engagement with the digital environment.

One significant experience that stood out during our discussions was the recognition of the digital environment as a powerful tool for both outreach to the poor and support for our priests and deacons. We realized that digital platforms offer unique opportunities to raise awareness about issues of poverty, mobilize resources for charitable initiatives, and amplify the voices of marginalized communities. At the same time, we acknowledged the importance of providing digital resources and support for our clergy, enabling them to effectively minister to the faithful and navigate the challenges of contemporary pastoral ministry.

Moreover, our conversations highlighted the need for a holistic approach to addressing the priorities of the archdiocese, recognizing that our response to these priorities must be multifaceted and integrated. We understood that caring for the poor involves not only material assistance but also spiritual accompaniment, advocacy for social justice, and community empowerment. Similarly, supporting our priests and deacons requires not only pastoral care and formation but also attention to their physical, emotional, and spiritual well-being. And in engaging with the digital environment, we recognized the importance of ethical discernment, responsible stewardship of digital resources, and a commitment to fostering genuine human connection and community building in online spaces.” (San Bartolome, Magalang)

CULTURAL IMAGE OF SYNODALITY

The Cruzada de Penitencia y Caridad, or Crusade of Penance and Charity, is one of our local church’s best examples of synodality.

Bishop Cesar Ma. Guerrero observed in the early days of the Diocese that, while the province is rich in resources, it is also a breeding ground for socialism and communism. Mutual understanding and relationships between social classes were lacking. According to the good bishop, there was much piety but little charity.

To address this unrest, Bishop Guerrero established the Crusade of Charity and Goodwill, which later evolved into the Crusade of Penance and Charity or the Cruzada de Penitencia y Caridad. The image of the Virgen de los Remedios, our main patroness, and the Sto. Cristo del Perdon can be found in all parishes and chapels throughout the province. One of its primary goals is to live out the Christian faith through charitable acts, also known locally as Lámak.

Lámak translates to “gift.” And through the Cruzada, various types of gifts are seen; gifts that live out the Holy Spirit’s gifts in various ways.

In the truest sense, the true LAMAK is CHRIST, – STO. CRISTO DEL PERDON, in her visits, calls her sons and daughters to live the Christian faith through forgiveness, conversion, and acts of charity. The material “lamak” represents generosity. Healing is ultimately brought about by conversion. That is why our Virgen is known as “Indu ning Kapaldanan” (Mother of Healing).

Today, the Cruzada continues to call Kapampangans to witness Christ through one another, no matter where we are or what stage of life we are in.

“Pisambang Mákiramdam: Isang Simbahang nakikinig at nakiki-ramdam sa bawat isa.”