SYNOD 2021 – 2023

Para sa sinodal na Simbahan: Pagkaboronyog, Pakikiiba, Pagmision

DIOCESAN SYNTHESIS
 Contents

Rereading of the Synodal Experience..................................................................................1

Context...............................................................................................................................1
Proceedings and Dynamics...........................................................................................2
Reflection Questions.......................................................................................................3

Discernment of the Collected Contributions.....................................................................5

Listening Process.............................................................................................................5
Emerging Themes............................................................................................................6
Implications......................................................................................................................9

Next Steps (Conclusion and Recommendations)............................................................10

 1

REREADING OF THE SYNODAL EXPERIENCE

CONTEXT

Nine years ago, Bishop Jose R. Rojas Jr. officially convoked the very first diocesan synod of
the local Church of Libmanan. It was on December 9, 2013, when the entire Christian faithful was
summoned to an event that would mark the celebration of the Silver Jubilee of the See of Libmanan
celebrated exactly a year after. Inspired by the theme “Feed my Sheep,” the synod assembly
discussed five main concerns which were all pastoral in nature. These were: on doctrine and faith;
on clergy, religious, and seminary; on laity, family and life, and youth; on social concerns; and on
administration and temporalities.
The entire experience then of a synod was new, both to the clergy and the laity of the
Diocese. It was different from the previous experiences of pastoral assemblies, though there were
semblances which were noticeable. Following the structure and organization of celebrating a
synod, the people of the Diocese were brought to a new level of experience of being Church. From
parish consultations to plenary assemblies, from the ratification of propositions to the
promulgation of decrees, the Christian faithful of the poor and humble Diocese of Libmanan
stepped into the threshold of a new, or rather renewed, way of being Church, which is called today
as synodality. The people knew that the event was a renewal coming from the prompting of the
Holy Spirit himself. They believed that the initiative of Bishop Rojas to convoke the synod was
inspired by the Spirit. Also, despite human inadequacies and limitations, those who took part in
that journey survived the entire course of the synodal process. It was divine intervention and the
sheer courage and deep faith of the Church which made the synodal experience bear fruit in due
season.
Indeed, after twenty-five years, a lot of wonderful things had happened in the journey of
the Diocese. For the entire Christian faithful, one most significant thing has become clear: God has
always been there with them to guide and accompany them.
Yet another milestone has come, not just for the Church of Libmanan, but for the entire
Christian faithful throughout the world. Pope Francis has convoked the Synod of Bishops with a
new way of doing it. Surely, for the people of the Diocese of Libmanan, “synod” is no longer a new
word nor even a new experience. Despite that, however, they also know too well that a synod is
not just a single, one-time event but a continuous journey in which everyone must take part. They
know what it means to experience a synod: it is where they discover God’s loving companionship.
 2

PROCEEDINGS AND D YNAMICS

The consultation meetings that were held across the parishes of the Diocese marked the
beginning of the preparatory phase of the synod assembly. These meetings were bountiful fields
where the faithful reaped the fruits of inspiration from various trees of faith, grown from the seed
the Father has planted, nourished as it was by the Body and Blood of Jesus, and made to bear fruit
by the gifts of the Holy Spirit. From this gift of richness, the facilitators were careful not to turn
these consultation meetings into becoming an avenue of data-gathering, but, rather, an authentic
experience of synodality. Otherwise, the whole experience would simply become barren of a
copious harvest.
The diocesan synodal team, after a careful reflection on the spirit of synodality, took the
path of communion, participation, and mission as the main concerns to discern upon. Each
concern was focused on a particular Scripture passage to which the participants were able to listen
to and thereby be led by the Holy Spirit. In order to facilitate the sharing and gathering of
experiences, there were reflection questions which guided the participants in addressing the
synod’s fundamental question: “How is this “journeying together” happening today in the local Church?
What steps does the Spirit invite us to take in order to grow in our “journeying together? ” However, the
reflection questions did not aim at straightjacketing the responses of the participants. It was, then,
the facilitator’s task to assist them in enriching the reflection process. Ultimately, the assembly was
to arrive at a point where they see the way of being Church clearer and the path where the faithful
would continue to journey together towards the kingdom of God. Again, it had to be God’s way,
not theirs.
The pandemic safety protocols did not prevent the consultation meetings from being held
with participants physically present in appropriate venues chosen by the parishes and specific
groupings. Nonetheless, only thirty to fifty participants could be accommodated in the parish
gatherings, while complete attendance was required for the clergy, seminarians, and religious
communities. Selected participants for the parish gatherings were invited according to sectors
present within the jurisdiction. Notable was the representation from members of other Christian
denominations and other beliefs from among the sectors who were also invited for the
consultations.
The official opening of the Synod in the Diocese was celebrated on October 12, 2021, on the
feast of the Our Lady of the Pillar, the Queen and Patroness of the local Church. The occasion
served the purpose of invoking the intercession of the Blessed Virgin Mary in the whole synodal
process and in the journey of the local Church itself. During the same event, three synodal candles
were blessed by the bishop to be used for each and every consultation meeting. This symbolized
the guiding and inspiring light of the Holy Spirit which was invoked by the local Church through
the ministry of the bishop.
The consultation meeting program began with the invocation of the Holy Spirit through the
celebration of the Holy Mass. Thereafter, a general orientation on the Synod on Synodality was
given to the participants, after which the first session began. The second and final sessions
followed. The meeting ended with a closing liturgy that culminated the event through the
invocation and reception of the gifts from the Holy Spirit.
 3

All synodal consultation meetings were held from October 2021 to January 2022. These
consisted of parish gatherings and of the specific groupings mentioned earlier. A total of 1, 380
participants were present during the consultations.
The pre-synodal process in the local Church culminated on March 25, 2022, on the
anniversary celebration of its elevation to the rank of a diocese. The celebration of the Holy Mass
commenced the day’s program of activities. The program comprised of a revisiting of the journey
of the Diocese from its humble beginnings up to the present. The consultation results were also
presented before the 380 attendees. The event also became an opportunity to discuss the
implementation of the 2014 diocesan synod decrees, and to assess their importance for the local
Church. The half-day activity ended with a presentation of the diocesan path of synodality,
highlighting a fifteen-year program in preparation for the celebration of the fiftieth anniversary of
the foundation of the local Church of Libmanan.

REFLECTION Q UESTIONS

On Communion
Scripture Passage: 1 Corinthians 12,12-26
Reflection Questions: Who are the members of the Church?
Who are our companions?
Who are supposed to be our companions but seem far apart from
the Church?
How are we going to achieve full companionship?
Method: Small group sharing
Narrative Approach: “Picture of my personal Journey with my
Parish”
On Participation
Scripture Passage: 1 Corinthians 12,4-11
Reflection Questions: Who are those the Spirit has inspired?
Why does the Spirit bestow gifts?
Who are those inspired whose voice we do not hear, either
because they do not speak out or we do not want to listen to
them?
How are we going to share with our companions the gifts we have
received?
Method: Small group sharing and plenary
Using Images and Artistic Creation: “Our local Church Dream
Board”
 4

On Mission
Scripture Passage: Mark 5,18-20
Reflection Questions: Who are those the Lord has done goodness for?
What is God’s command to us?
Who are our friends?
How are we going to fulfill Jesus’ command?
Method: Group presentation to the plenary
Acting it out: “Short Role Play”
 5

DISCERNMENT OF THE COLLECTED CONTRIBUTIONS

LISTENING PROCESS

A. Significant Points
Consolations (High Points)
 The experience of 2014 Diocesan Synod guided the local Church in the course of
carrying out the program of the present synodal journey.
 The positive reception of the clergy had given rise to their active participation in the
synodal process.
 The members of the Saradit na Kristianong Komunidad (Basic Ecclesial Communities -
BEC) were eager enough to join Church activities after the lockdowns due to the
pandemic.
 Surprised at the invitation to join, non-Catholic participants were gladly willing to
share their own journey of faith.
 During the consultations, the responses came in symbols because of the structured
exercise (method). In this way, emerging themes were easily identified.
 The method used in small groups allowed the participants to exercise communal
discernment.

Desolations (Low Points)

 Due to the pandemic, only a limited number of participants was allowed. Though
everyone was welcome, it was inevitable for parish gatherings to invite specific
persons to compose assemblies.
 The wide spectrum of synodality tended to confuse the main focus of the synod.
 The marred relationship between the parish priest and his parishioners affected the
number of participants.
 Most attendees were those who frequent the church. There was a small
representation from the marginal/peripheral sectors or groups.

B. Arising Issues
1. Communion in faith of families and communities
2. Witnessing in the mission of evangelization
3. Competence and effectiveness of catechesis and Catholic education
4. Coherence and integration of Catholic formation
5. Effectiveness of structure and efficiency of pastoral governance
6. Relationships among Christian denominations, other religions, society and civil
government, minority and peripheral sectors
7. Comprehensiveness of pastoral programs
 6

EMERGING THEMES

The current synodal journey on “synodality” leads to discernment, participation, and co-
responsibility. It was clear to the participants that all the Christian faithful and the whole human
family are invited to journey together to reach a common destination, our home at the bosom of
the Father. In order to ensure quality participation in the process, the synodal team encouraged
the delegates to understand and appreciate that this pursuit is both a grace from God and their
active response. It was understood by all that the fruits of the group assemblies should not be the
plan for the future they might eventually formulate. Rather, the collated submissions reflect the
process of looking back to past experiences and taking notice of the Holy Spirit’s promptings to
where He is leading the Church community.
Considering that the three main themes of communion, participation, and mission, are
overarching, the synodal team deemed it appropriate to categorize the responses according to their
principal focus. This may be different from the ten themes suggested by the Vademecum. It was
thus considered that these ten themes be integrated into the concerns of the emerging themes as
outlined below. Since the consultations were held with structured exercises, general themes were
evident and could thus be easily classified. The team identified seven (7) general emerging themes:
on family, on evangelization, on catechesis and catholic education, on catholic faith formation,
administration, relationships, and pastoral ministry.

On Family
 The participants always began their sharing with the experience within their families.
 The family is the cradle of community life. The quality of the community is the reflection
of the quality of the families within the community.
 Within Catholic families, there is individualism and indifference in the exercise of or
witnessing to their faith.
 The family plays a great role in inspiring communities to participate in the life of the
Church.
 There are experiences of apathy towards members of the LGBTQIA+ within their
families.
 Vocations are best cultivated within the family.

On Evangelization
 Most parish consultations highlighted the role of the laity more than the clergy in
spreading the Gospel.
 The participants pointed out a dichotomy, both on the part of the clergy and lay leaders,
between what they preach and teach and how they give witness to their preaching and
teaching.
 There is a confusion between evangelization and catechesis.
 There is a strong view that evangelization should begin in the family through the
parents.
 There are strong views highlighting the poor quality of sermons and homilies of priests
described as less moving and inspiring.
 7

 The celebration of the liturgy is the best opportunity to experience synodality.

Consequently, liturgical music, the proclamation of the Word, and the delivery of
sermons and homilies should be at their best.
On Catechesis and Catholic Education
 Most participants pointed out the significant role of lay catechists in Catholic formation.
 Some pointed out that there is a need for competent educators of the Catholic faith.
 Catholic schools need to be equipped to offer subjects focusing on Christian formation on
doctrine and morality.
 A systematic and comprehensive curriculum is necessary to effectively respond to the
needs of the maturing Christians.
 Some pointed out the need of well informed and equipped lay catechists.
 Increasing number of people tend to disregard Church’s moral teachings.

On Catholic Faith Formation

 Continuity and sustainability of Catholic formation programs has been a growing
concern within SKKs (BECs).
 There is a significant number of clerics who engage in the formation of SKKs (BECs).
There is, however, a lack of continuity of formation programs when priests change
assignments.
 It is ironic that as the people demand for formation, only a few actually respond to
invitations for formation programs.
 Formation programs should be designed according to developmental stages
corresponding to the age and capacity of individuals.
 There should be more engaged lay pastoral workers who will assist in the
implementation of the pastoral programs.
 An ongoing, continuing, and graduated formation in faith for both the laity and the
clergy is a grave necessity.

On Administration
 A number of responses pointed out marred relationships between parish priests and the
faithful due to the unpleasant character of the priest himself.
 There were those who noticed that some priests are selective about sectors they give
attention to.
 A few responses focused on weak structures of transparency and accountability.
 There are responses that focused on parish secretaries and rectory personnel that tend to
be indifferent to parishioners.
 Several responses pointed out that fund-raising activities become priority over formation
programs.
 At some instances, there is a lack of lay empowerment in the administrative structure in
the parish.
 In order for the laity to be eligible to take responsibility in the administrative structure,
they should be encouraged and helped to be equipped and be ready for the role.
8
 9

On Relationships
 The simple invitation of the Church to gather in a synod made an impact on those who
have been neglected by the society, especially the ex-convicts.
 There was an instance when other sects reached out to the parish to give help during
typhoon crisis but which was in turn rejected by the parish pastoral council.
 There are several priests who are more engaged in visiting the peripheries and marginal
sectors.
 It was notable that there are only a few groups of parishioners who often feel connected
to the parish. There are parishioners, especially the young, who see the parish
community as irrelevant.
 There are those who view Church activities as unappealing.
 Members of other Christian denominations and other religions recognized that the priest
is the unifying factor and symbol in the local community. They trust the leadership of the
priest for the entire community.

On Pastoral Ministry
 Responses recognized that there are several SKK (BEC) models present in the Diocese.
 The SKK (BEC) program tend to depend on the enthusiasm of the parish priest.
 Several responses pointed out that unpleasant experiences with parish priests greatly
affect willingness to serve SKKs (BECs).
 SKK leaders and other ministers tend to fail in inspiring their own families to take part in
the parish community.
 There are strong views that the priests’ pastoral zeal decreases at an early stage in the
ministry.
 Responses urged the need for an evaluation of the curriculum of priestly formation.
Necessary attention should be given to the formation of seminarians on the dynamics of
the SKK (BEC) flagship program.
 The continuing formation of priests is essential in integrating synodality in the life of the
presbyterium and of the communities they serve.
 The Church should encourage the use of the gifts and talents of the members of the
parish community regardless of sexual orientation, disability, and age.
 10

IMPLICATIONS

As the local synodal process progressed, the synodal team was able to identify significant
views which the abovementioned responses imply. These implications do not intend to replace the
substance of the results of the consultation meetings. Rather, they highlight the points which have
strong pastoral resonance and are therefore worth noting. The following are five (5) statements
which embody the local synod consultation results:

 We cannot carry on relying on priests alone. The dynamics of the Church’s journey does not
depend only on the clergy.

 We need a fuller participation of the laity. The laity assumes greater role in the Church’s journey
of faith than what is already in the consciousness of most people.

 We need a strategy updating. The rapid rate of socio-cultural changes demands a frequent
modification of programs.

 We need a more generous Church. Fuller participation can only be realized if generosity is
embedded in the spirituality of the journeying Church.

 We need to reap the fruits of the previous and current synodal processes. The Diocese of
Libmanan is yet to realize the full implementation of the 2014 Diocesan Synod decrees. In this
way, we can move forward to the next phases in realizing synodality.
 11

NEXT STEPS
(Conclusion and Recommendations)

Looking back at what happened in the 2014 Synod and the present synodal journey of the
universal Church, we could say that we have begun a long time ago the initial steps of synodality.
We might not have known yet then what synodality is, but we have strived and kept on striving to
gather together in communion, to encourage and inspire participation, and to enflame a spirit of
zeal for mission. This was evident during our very first attempt of holding a diocesan synod. Our
Christian faithful had seen hope in the truth that God is with us in the journey. He is our
companion who will never leave us even in times when our journey comes across dark and stormy
seas.
Most of the responses tend to point out the negative things encountered in our journey. For
many, that could be a reason for despair and discouragement. However, these same impressions
express a positive note, in that through them the Holy Spirit reveals to us where we should go.
These are clues pointing us to the direction where God leads us. Negative feedbacks only tell us
that at a certain point we have done well but we can still do better, that there is always room for
opportunities to change for the best. On the other hand, positive impressions evoke in us a sense of
gratitude for what we have achieved so far and a sense of enthusiasm for what we still aim to
reach.
The spirit of synodality can only be present in the Church where humility, generosity, and
charity abide. From the outcome of the consultations, we realize our need to admit our faults and
to ask for forgiveness. The pride and presumption of the clergy and the indifference of the laity
have built a great wall of unspoken and invisible separation within the Church. The local Church
of Libmanan is never exempted from this reality. Reconciliation and healing of relationships within
our communities will mend what has been broken. From there, we can begin to build stronger
bonds of generous hearts. The 2014 Diocesan Synod of Libmanan strived to break barriers within
the community and hoped for a Church that journeys as a communion. That vision is yet to be
achieved. Many have already been accomplished, yet many still need to be realized. We are
hopeful that in time, as we renew our efforts together, the Spirit will bring our work to completion.
Looking ahead these the coming years, the Diocese of Libmanan will prepare a fifteen-year
comprehensive program integrating the entire life of the local Church according to the flagship
program of the Saradit na Kristianong Komunidad (Basic Ecclesial Communities). The results of the
current synod have raised signals of the Diocese having fallen short of fully realizing the goal of
building the SKK’s (BEC’s) in a way that was envisioned in the past. It is opportune, then, that as
the synod on synodality progresses and reaches its completion, the Diocese of Libmanan will re-
launch a renewed diocesan model of the SKK (BEC) according to which diocesan and parish
pastoral initiatives might find a renewed purpose and vigor. We hope that as we approach the
threshold of synodality, the entire Christian faithful, the laity and the clergy alike, should have
been formed in its spirituality, which is synodality itself. The synodal dimensions of communion,
participation, and mission do not just demand from us that we journey together, rather, that we
journey as one community of Christ’s disciples.