IC Synod Report
Section A: Basic Information
1) Name of the parish and school: Immaculate Conception Catholic Church Durham Durham Catholic school: Immaculata School 2) Address: Of the parish: 901-A W. Chapel Hill Street, Durham, North Carolina 27701 Of the school: 721 Burch Avenue, Durham, North Carolina 27701 3) Name of pastor/leader: Jacek Orzechowski, O.F.M. |
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Section B: Assessing the Synod Process within Your Parish/Community
1) What process did you choose to consult your community?
Please check all that apply: Prayer-Centered Listening Sessions (in-person and virtual) based on small group sharing.
2) Whom did you consult? Please check all that apply:
A. Total Participants: 294
B. Facilitators/Reporters not among IC Table participants: 15 (estimated)
C. Parish/School/community members: 293 (only one participant was identified as not an active member in the parish community, associated through spouse (young adults group; other non-Catholic participants were students at the school)
D. Parish/community leadership, staff & volunteers: 5 staff; 56 vols (Synod); 39 identified parish volunteers
E. Parish councils (pastoral and finance): 3 Parish Counselors
F. Inactive Catholics: none identified G. Other Christians: 24 (estimated)
H. Those of other religions: None identified
I. Unaffiliated: 1
J. Other: none identified
1) What process did you choose to consult your community?
Please check all that apply: Prayer-Centered Listening Sessions (in-person and virtual) based on small group sharing.
2) Whom did you consult? Please check all that apply:
A. Total Participants: 294
B. Facilitators/Reporters not among IC Table participants: 15 (estimated)
C. Parish/School/community members: 293 (only one participant was identified as not an active member in the parish community, associated through spouse (young adults group; other non-Catholic participants were students at the school)
D. Parish/community leadership, staff & volunteers: 5 staff; 56 vols (Synod); 39 identified parish volunteers
E. Parish councils (pastoral and finance): 3 Parish Counselors
F. Inactive Catholics: none identified G. Other Christians: 24 (estimated)
H. Those of other religions: None identified
I. Unaffiliated: 1
J. Other: none identified
3) What was the best part of the process? What were the high points?
The best parts of the process were the scope and the experience. Parishioners from a broad cross-section participated in the Synod, shared their voices, and listened to each other. As a diverse parish, IC could have engaged even more people. Nevertheless, the effort was broad and fruitful (See response #5 below.) Moreover, many parishioners were eager to participate in the effort as facilitators, note-takers, and support volunteers. People engaged from their experiences and responded to each other despite differences in political or theological perspectives. In one session, a participant courageously and sensitively presented a minority opinion, and the other participants, despite their passion for the opposite opinion, listened compassionately and even responded supportively. People felt heard. One 8th grader remained quiet and dispassionate whenever one parochial vicar visited the class to discuss difficult Church teachings. At the end of the session, the student was “grateful” to be heard and that the conversation was not a debate. The process was so powerful that some of the Latino participants expressed the desire to hold a synod annually emphasizing the need for this to be an ongoing process of listening and renewal. Facilitators (the “listening ears of the Church”) also shared their reactions to the process, especially with the youth. In the listening session of our 8th graders from Immaculata School, they said: "Our church needs to be culturally inclusive, go beyond one week of Black, Hispanic, or Asian celebration. We need to go beyond our campus and serve people in other neighborhoods." Youth clearly understand what a Synodal Church is about, and we might need to follow them. Facilitators reported a positive mood during the sessions. One who helped with multiple sessions used words like “relaxed” (for a youth session), “intimacy,” “fellowship,” and “familiarity.” The prayer-centered methodology was crucial throughout the groups in creating a space for opening our hearts and minds to the Synod. The listening followed by silence and discernment facilitated the resonance of the Holy Spirit among the participants; several participants cherished the heart-felt opening prayer.
The best parts of the process were the scope and the experience. Parishioners from a broad cross-section participated in the Synod, shared their voices, and listened to each other. As a diverse parish, IC could have engaged even more people. Nevertheless, the effort was broad and fruitful (See response #5 below.) Moreover, many parishioners were eager to participate in the effort as facilitators, note-takers, and support volunteers. People engaged from their experiences and responded to each other despite differences in political or theological perspectives. In one session, a participant courageously and sensitively presented a minority opinion, and the other participants, despite their passion for the opposite opinion, listened compassionately and even responded supportively. People felt heard. One 8th grader remained quiet and dispassionate whenever one parochial vicar visited the class to discuss difficult Church teachings. At the end of the session, the student was “grateful” to be heard and that the conversation was not a debate. The process was so powerful that some of the Latino participants expressed the desire to hold a synod annually emphasizing the need for this to be an ongoing process of listening and renewal. Facilitators (the “listening ears of the Church”) also shared their reactions to the process, especially with the youth. In the listening session of our 8th graders from Immaculata School, they said: "Our church needs to be culturally inclusive, go beyond one week of Black, Hispanic, or Asian celebration. We need to go beyond our campus and serve people in other neighborhoods." Youth clearly understand what a Synodal Church is about, and we might need to follow them. Facilitators reported a positive mood during the sessions. One who helped with multiple sessions used words like “relaxed” (for a youth session), “intimacy,” “fellowship,” and “familiarity.” The prayer-centered methodology was crucial throughout the groups in creating a space for opening our hearts and minds to the Synod. The listening followed by silence and discernment facilitated the resonance of the Holy Spirit among the participants; several participants cherished the heart-felt opening prayer.
4) What was the most challenging aspect of the consultation process?
The biggest challenges of the process ranged from implementation to participation to expectation. The major challenge in this synod was the hopefully grand scope and beautifully ambitious goal of the entire process. As the Vademecum for the Synod states (§2.1) that “the entire body of the faithful” discerns the sensus fidelium (LG, 12). “Dioceses are called to keep in mind that the main subjects of this synodal experience are all the baptized. Special care should be taken to involve those persons who may risk being excluded…. For this reason, while all the baptized are specifically called to take part in the Synodal Process, no one – no matter their religious affiliation – should be excluded….” With this in mind, the Pastoral Council listed communities and groups in close proximity to or relationship with Immaculate Conception. Despite the ambitious hopes of the parish implementation team, several groups were not engaged (Durham CAN, other Christian congregations, parish ministry groups, homebound, nursing-home residents, and extra-parochial partners); others did not seem to respond to the invitation (such as our more traditional parish members). [parish] The hopefully grand goal of the Synod at the universal and parochial levels, together with time and resource constraints, was the biggest challenge to the process.
On a practical level, scheduling was a challenge to coordinate in the activeness of the parish, the celebrations of the season, and the timeline of the diocesan phase of the Synod. In terms of participation, parishioners with more traditional perspectives on the Church represent a significant lack. For facilitators and Synod leaders, listening to participants without responding was an implied challenge in the process. One facilitator from the open English session described a negative feeling in response to the preponderance of criticism over joyful experiences shared during the session. “I am very happy being Catholic,” he later told one of the coordinators. He really wanted to encourage people to see their joys as well. The unfamiliarity with the term “Synod” and differentiating it from other spaces of community-gathering was challenging as well. Finally, the greatest challenge for the parish, the local Church, and the worldwide Church will be the expectations of the participants for a transparent process and active change in response.
The biggest challenges of the process ranged from implementation to participation to expectation. The major challenge in this synod was the hopefully grand scope and beautifully ambitious goal of the entire process. As the Vademecum for the Synod states (§2.1) that “the entire body of the faithful” discerns the sensus fidelium (LG, 12). “Dioceses are called to keep in mind that the main subjects of this synodal experience are all the baptized. Special care should be taken to involve those persons who may risk being excluded…. For this reason, while all the baptized are specifically called to take part in the Synodal Process, no one – no matter their religious affiliation – should be excluded….” With this in mind, the Pastoral Council listed communities and groups in close proximity to or relationship with Immaculate Conception. Despite the ambitious hopes of the parish implementation team, several groups were not engaged (Durham CAN, other Christian congregations, parish ministry groups, homebound, nursing-home residents, and extra-parochial partners); others did not seem to respond to the invitation (such as our more traditional parish members). [parish] The hopefully grand goal of the Synod at the universal and parochial levels, together with time and resource constraints, was the biggest challenge to the process.
On a practical level, scheduling was a challenge to coordinate in the activeness of the parish, the celebrations of the season, and the timeline of the diocesan phase of the Synod. In terms of participation, parishioners with more traditional perspectives on the Church represent a significant lack. For facilitators and Synod leaders, listening to participants without responding was an implied challenge in the process. One facilitator from the open English session described a negative feeling in response to the preponderance of criticism over joyful experiences shared during the session. “I am very happy being Catholic,” he later told one of the coordinators. He really wanted to encourage people to see their joys as well. The unfamiliarity with the term “Synod” and differentiating it from other spaces of community-gathering was challenging as well. Finally, the greatest challenge for the parish, the local Church, and the worldwide Church will be the expectations of the participants for a transparent process and active change in response.
Positive aspects of the process/experience:
Challenging aspects of the process/experience:
- In the consultations
- Parishioner's involvement in facilitation and note-taking was very strong.
- The questions used during the consultations were simple and engaging.
- People responded well to the interactions with other parishioners.
- People engaged “courageously” and “compassionately.”
- The session leader was prepared with referral information in case a participant shared personal experience of abuse or emotional trauma.
- Parishioner's involvement in facilitation and note-taking was very strong.
- In planning and execution
- Technology was used successfully: Zoom sessions with breakout rooms; a Google platform for the 8 th grade to post and reflect on each other’s joys and obstacles; QR codes for sign-ups; Sign-up Genius to register for sessions.
- Various resources from different organizations were utilized: Diocese of Raleigh; Leadership Roundtable; Discerning Deacons; Diocese of Saginaw; Fordham University; the Vatican.
- Facilitator guides and note-taking sheets gave clear directions and scripts but allowed for flexibility. (Some facilitators felt constrained by the script).
- Preparations were made for the possibility of sensitive sharing (e.g., if someone had revealed an instance of abuse). o The Diocesan Synod team was available and responsive to concerns.
- Welcoming space for the listening with an altar, flowers, fruits and snacks.
- Technology was used successfully: Zoom sessions with breakout rooms; a Google platform for the 8 th grade to post and reflect on each other’s joys and obstacles; QR codes for sign-ups; Sign-up Genius to register for sessions.
- In publicity
- Publicity engaged various media and played a significant role: info sessions; social media; preaching; targeted groups; announcements and sign-ups at Mass
- Efforts were made to reach various groups within our parish, especially the Spanish-language community and youth.
- Publicity engaged various media and played a significant role: info sessions; social media; preaching; targeted groups; announcements and sign-ups at Mass
Challenging aspects of the process/experience:
- In planning the consultations
- More listening/synodal sessions could have been offered.
- Parishioners’ availability (days and times) merited greater attention.
- Available experts were not fully utilized: e.g., parishioners with experience in research, counseling, or data analysis.
- More listening/synodal sessions could have been offered.
- In publicity
- Clearer and simpler messaging were needed. The concept of Synod was very difficult to communicate effectively;
- Sharing people’s experience of the Synod process after the fact was lacking;
- Some of the web-based information and response formats were not clear (e.g., how to get to the Diocesan online survey).
- Clearer and simpler messaging were needed. The concept of Synod was very difficult to communicate effectively;
- In training
- More detailed training for note-takers was needed: e.g., how to record demographic information on the reports.
- Facilitators received basic advice on how to manage the revelation of personal abuse or trauma. Although it was not needed, more direction could be offered.
- More detailed training for note-takers was needed: e.g., how to record demographic information on the reports.
- In reporting o More definitive scheduling: there continued to be questions about due dates for syntheses to the different levels.
- A clearer sense of what information is being requested in the reports
- A clearer sense of how to collate and assess the information
- A clearer sense of what information is being requested in the reports
- Setting up a template would have helped orient reporting, direct note-takers, and analyze feedback. It could have included expected areas or terms of feedback (e.g., laity and Church leadership, community building, liturgical experience) to help organize data;\\
- Digital technology could have helped with reporting.
5) What are some lessons learned?
As noted above, approximately 294 people participated in this phase of the synod. These individuals represented five “listening groups: 1) Remain in My Love ministry (letters to the diocese), 2) 8th graders from Immaculata school, 3) Immaculate Conception’s Youth Ministry, 4) English-speaking community members, and 5) Spanish-speaking community members. This is a small slice of the parish. Still, we were able to hear some unique perspectives and gather insights about the life and faith of these members of Immaculate Conception. The 8th-grade community included some non-Catholic participants. In addition to the listening sessions held in Spanish, we also received a lot of participation from the Emaus Men’s Group. The English-speaking community included representation from the parish’s young adults.
As noted above, approximately 294 people participated in this phase of the synod. These individuals represented five “listening groups: 1) Remain in My Love ministry (letters to the diocese), 2) 8th graders from Immaculata school, 3) Immaculate Conception’s Youth Ministry, 4) English-speaking community members, and 5) Spanish-speaking community members. This is a small slice of the parish. Still, we were able to hear some unique perspectives and gather insights about the life and faith of these members of Immaculate Conception. The 8th-grade community included some non-Catholic participants. In addition to the listening sessions held in Spanish, we also received a lot of participation from the Emaus Men’s Group. The English-speaking community included representation from the parish’s young adults.
People from all groups expressed the following joys of their faith:
- People deeply love the sacraments and the celebratory, seasonal traditions. In several groups, people shared about how confession, the Eucharist, baptisms, and weddings were sources of communal and individual joy. This was especially true for milestone sacraments (e.g., baptisms, first communions, and weddings). Youth of our parish said that Immaculate Conception’s annual Way of the Cross allowed them to participate in Church and to connect with and understand Christ and our Church.
- People appreciated both the global Catholic faith and the particular charism of Immaculate Conception. Many of the adults we spoke to shared the comfort of having a universal church, which offered a sense of reliability when it came to Mass. People also said their Catholic faith represents who we are and where we come from. Beyond the universal church, people were proud of belonging to Immaculate Conception. They particularly appreciated our Franciscan charism, our commitment to Laudato Si, and how the parish welcomes LGBTQ people and people who have immigrated from other countries.
- It all comes back to community and belonging. People talked about the connections they and their families have formed within the parish. These connections played important roles in people’s lives and were challenged by the separation caused by COVID-19.
As much as people shared their joys, they did not hold back on where they thought they could see improvements:
- People felt at odds with the Church hierarchy, particularly around women’s and LGBTQ issues. Many participants, especially among our English-speaking community and the youth, expressed that they felt the Church was too closed, bureaucratic, and rigid. They were concerned about the treatment of LGBTQ people and the lack of formalized roles of leadership for women in the Church. The Church’s stances around abortion and divorced Catholics were also mentioned, though by a more limited number of individuals. Youth and young adults were the most likely to feel distance and at odds with the Church’s positions in this area and were willing to walk away from the faith. Committed Catholics expect Church teaching to show how it takes into account contemporary experiences and acknowledges the voice of the Spirit in the Church as the people of God. Beyond general disagreement, participants felt that the U.S. bishops, who (as one person described) “are old, single, white men,” have limited credibility on these issues and that how these issues are discussed in the Church doesn’t take into consideration the real people that these comments and the policies affect. Participants wanted a Church that practices listening to understand (not to respond or judge), a church that is open, compassionate, and connected to the rest of the body and the circumstances in current times.
- People asked for the inclusion, acceptance, and love of LGBTQ people – things that they feel the Church has not and is not currently providing. Members of Immaculate Conception’s Remain in My Love ministry, which includes LGBTQ individuals and their families/allies, wrote about the deep personal hurt caused by the label, “intrinsically disordered.” This label was particularly demoralizing to people who had long been Catholic and had devout, steadfast faith lives. Young people specifically felt that the Church’s policies and language were hypocritical. They wanted the Church to “practice what it preaches – love, not hate.”
- There was interest in more spaces and leadership for women in the Church. Adults in the English-speaking community and youth were open to the ordination of women, either to the diaconate or the priesthood. Within this conversation, one participant articulated a concern that change in this practice could cause more division in the Church.
- Bureaucracy and division were not limited to the larger Church. People also noted areas at Immaculate Conception that could use improvement. In particular, they said there was too much paperwork and obstacles to being able to get married or receive other sacraments (e.g., baptism and first communion). Members of our Latino community also talked about the tension between ministries in terms of attention and the need for more compassionate communication. People generally wanted more transparency and better systems of administration and communication.
- There was a desire to see greater visibility of young people, both generally and in terms of leadership. Adults and youth noted a lack of visibility of young people (including young adults) in Mass and leadership positions. The lack of visibility caused concern, especially among adults. Youth wanted to have their perspectives heard more and to be able to fill leadership roles. Many of the youth expressed themselves with zeal, and they wanted to see changes now, rather than at some undetermined point in the future.
- There is more that Immaculate Conception can do to reach out to the community and celebrate its diversity. Adults in the Latino community were especially interested in greater outreach to new immigrants. One person noted that despite the size of the Latino population, it took them several years to find Immaculate Conception. Youth wanted to see more bilingual Masses, and children at the school were particularly interested in more integration of different cultures and perspectives (i.e., moving beyond heritage months). There was also discussion about how Masses could be made more accessible to people with special needs (e.g., those who have difficulty hearing). People also talked about greater outreach to the Durham community, and personal and institutional calls to serve our neighbors and promote social justice.
- People want to grow in their faith and are looking to see a more dynamic parish to help them grow. The increased formation was mentioned across adults and young people. They would like to see more creativity in Mass and catechesis to make deeper connections with their daily lives. They also thought this dynamism could improve the engagement of young people in the liturgy. Part of this is connected to the diversity of the parish and relying on the strengths and vibrancy of different communities (e.g., through bilingual Masses).
The points raised across the different communities are connected and show some common goals and struggles. In particular, we noted four tensions tying the comments together:
- Balancing the past with the future. Many individuals we spoke to were born Catholics and have Catholic parents. They shared how Catholicism represents a piece of their heritage and provides a sense of identity. Still, parents of children and young people felt unsure whether their children wanted to remain Catholics because of disagreements with the Church as well as lack of engagement. This disengagement in the present leads to an uncertainness around the future. A source of hope in meeting this uncertainty is the Holy Spirit – namely, that the Word of God is alive among us and can be heard through our community. As noted among the positives of the synod experience, people felt heard and enlivened in their participation. It is a sign that when we intentionally and prayerfully open our hearts and ears, we are giving God the space to speak to and through us about aspects of life that may not have been defined in ancient times (e.g., the role of laity in the sacraments, the role of women in leadership, gender identity, sexuality, the beginning of life, etc.). A question for us as individuals and as a Church is: Are we open to the voice of God when it challenges our individual beliefs?
- One step in this balancing act is thinking about accountability for the Church – both for individuals and as an institution – when it has wronged people in the past and when it wrongs people in the present. Part of our reflection must include learning from history and reflecting on the Church’s role in condoning and even promoting grievances such as slavery, racial inequities, genocide, child and adult sexual abuse, and the widening economical wedge between classes. Remembering that the Church is full of human beings, we should expect errors, be unafraid to reflect on them, and repent with humility and God’s grace.
- Experiencing many joys and many pains because of the Church. As noted above, people expressed great love for their Catholic faith and many of the experiences provided. At the same time, the Church either as a broader institution or from single parish experiences has also caused harm. Many times this harm came from harsh judgments or a lack of support during vulnerable times in people’s lives.
- Deciding whether to increase or decrease engagement in the political arena. Inherent in this struggle is the question, “how do we define politics and being political.” Speaking out can be good in terms of standing up for marginalized communities (e.g., immigrants). However, it can also lead to polarization within the Church because of political agendas.
- Shifting between religious vs. spiritual. In reviewing the comments, there was a difference between how people viewed the institution of the Catholic Church versus their own personal faith and relationship with Christ. Some of this was cultural. The English-speaking community tended to reflect more on the Church as an institution and its human systems. In contrast, the Spanish-speaking community focused more on personal faith, traditions, and pious ceremonies. The Spanish-speaking community also expressed some minority opinions that reflected this spiritual focus: an eagerness to receive Communion on the tongue after its limitation during the pandemic; and stronger preaching on the spiritual realities of heaven and hell. Each of these perspectives has merit. Reflecting on both can help create a stronger Church.
6) Are there steps that your community will be taking as a result of this process?
- Continue developing Immaculate Conception’s capacity to be a listening parish and finding ways to bring people to share their thoughts, especially groups that were not engaged in this round of listening sessions.
- Communicate the results of the listening to our Parish and follow up the next stage of the Synod, so as to keep us and others informed of the global efforts and decisions to be made as a result of this listening process.
- Communicate regularly with the bishop about areas of concern from the community that can be addressed at the diocesan level. ● Participate in other synodal activities, including forums.
- Create the infrastructure necessary for 1-2 youth representatives to be on the Pastoral Council.
- Explore ways to streamline administrative requirements for the sacraments.
- Open spaces for conversations and discernment with our community, on how we can foster opportunities for lay women and men of all ages, to contribute with their gifts to the mission of our Parish.
- Invite people to share ideas on how we can be more creative in our catechism classes, the study of the Bible, etc.
- Develop strategies and practices to discern and implement change sensitively without creating unfruitful tension or creating division. Concerns about division or “schism” must not become an excuse for not making appropriate changes in the Church.
- Call for stronger use of the pulpit to light the fire of the Word. Spanish-speaking parishioners, in particular, desired more direct preaching, emphasizing the personal relationship with God and the personal commitment to practice the ministry in the real world
Some testimonies:
- Los retiros, nos dan emociones muy fuertes. No creía mucho en Dios. Pero ahí sentí que Dios estaba con nosotros.
- Tengo un hijo autista, les ayudaron a él y a otros el Sacramento de la Primera Comunión.
- Dios calmó el mar turbio y agitado donde mi vida navegaba. Me da tranquilidad. Mi vida era un desorden, yo sabía que Dios existía y dónde buscarlo, hoy me pregunto ¿por qué no me quise acercar antes?
- Restricciones, reglas, no nos ayudan a todos, obstáculos administrativos. Abuso de autoridad del personal de la parroquia. Las autoridades son muy directas y golpeadas, y regañan
- La indiferencia frente a los talentos, dones y carismas de las personas. No se valora al 90%, no hay espacios para aprovechar talentos. - No asistimos a la misa y a la Iglesia por pereza, por el Covid. Priorizamos el trabajo, las fiestas, el alcohol
- I was lost in my first mass and was thrown to it, we force students to go to confession or pray when they are not Catholic
- They say they love everyone, but they don´t include gay people
- Our church needs to be culturally inclusive, and go beyond one week of Black, Hispanic or Asin celebration. We need to go beyond our campus and serve people in other neighborhoods.
- Some of my joys are the relationships and the catholic community. Feeling welcome in new parishes and a sense of belonging in a family. Obstacles: For those in leadership, when I volunteered, I felt helpless in many ways. Something really difficult happened with the youth at that parish and the pastor did not provide comfort and consolation. This hardship gave me the courage to join the parish leadership.
- Lived most of my life in TX, with difficulties [with] hierarchy and bishops. We formed a small faith [community, 30 people]. Small faith [community] was powerful, we read a lot of books and we educated each other, [a] few priests and nuns that had left the church also joined. As a clinical physiologist, I dealt with adolescents on the pill. For an 80 old man talking about contraception (for a Bishop), made me bitter, that is why I left the church at that time. 15 years later, [I] moved to NC and as I did my searching, found out that I liked the Franciscans, and that made me come back to the Church.