445 Pr egledni znans tv eni članek/ Article (1.02) Bogoslovni vestnik/Theological Quarterly 82 (2022) 2, 445—457 Besedilo pr eje t o/R eceiv ed:05/2021; spr eje t o/ Accep t ed:06/2022 UDK/UDC: 27-774“20“ DOI: 10.34291/B V2022/02/Prz y g oda © 2022 Prz y g oda, CC B Y 4.0 Wiesław Przygoda What Parish for the 21st Century? Parish Renewal Guidelines in the Context of Current Cultural Changes in Europe 1 Kakšna naj bo župnija v 21. stoletju? Smernice žu- pnijske prenove v kontekstu trenutnih kulturnih spre- memb v Evropi Abstract : On the 29th of June 2020 the V a tic an’ s Congr eg a tion f or the Cler gy r e - leased a ne w pas t or al ins truction on the parish: “ The pas t or al c on v er sion of the P arish c ommunity in the ser vice of the e v ang elizing mission of the Chur ch. ” The or g aniz a tional s tructur e of the Chur ch, w ell-es t ablished o v er pr e vious epo- chs, is curr en tly under g oing a cert ain crisis – a c onsequence of a wider crisis of the Chur ch and e v en a wider crisis of the Chris tian f aith in the c oun tries of W e - s t ern civiliz a tion. It is not only the declining number of pries ts but also the dec- r easing number of Ca tholics tha t has led t o a w eak ening of the parish s t a tus. Bishop s in Germ an y , S witz erland and other c oun tries in W es t ern Eur ope ha v e pr obably alr eady accept ed this phenomenon and ar e f ocusing on the de v e - lopmen t of pas t or al c ar e in supr a-parish or g aniz a tions, such as unions (c om- munities) of se v er al parishes or lar g e r egional pas t or al cen t er s. Un f ortuna t ely , these or g anisms r esemble r eligious ser vices and Chur ch adminis tr a tion s t a tions r a ther than f ormer parish c ommunities bus tling with r eligious lif e. The aim of this s tudy is t o de t ermine the chances of sur viv al f or the parish un - der the curr en t cir cums t ances of the Chur ch in Eur ope. If a parish is t o sur viv e the curr en t cultur al chang es, it is necessar y t o ans w er the f ollo wing ques tions: Wha t should the parish be lik e? Wha t ar e the sour ces of its r ene w al and s tr eng- thening? The me thodologic al t ool behind the theses de v eloped her e will be t he analy sis of t he abo v e -m e n tione d ins tr uc tion r e le ase d b y t he Cong r e g a tion f or the Cler gy and s t a t emen ts made b y the las t thr ee popes, especially P ope Fr ancis. Aft er a short in tr oduction, the curr en t cultur al c on t e x t of parish pas t o- r al w ork in Eur ope will be outlined, and then thr ee dir ections of parish r ene w al will be pr esen t ed: the parish as a missionar y c ommunity , the parish as a c om- 1 The article is a part of the pr oject funded by the Minis tr y of E duc a tion and Science, R epublic of P oland, „R egional Initiative of Ex cellence“ in 2019‒2022, 028/RID/2018/19, the amount of funding: 11 742 500 PLN. 446 Bogoslovni vestnik 82 (2022) • 2 munity of c ommunities, and the parish as a c ommunity of c o-r esponsible ser - vice. Keywords : parish, pas t or al c ar e, Chur ch, c ommunity , missionar y r ene w al Povzetek: 29. 6. 2020 je v a tik ansk a K ongr eg acija z a kler iz dala nov o pas t or alno na v odilo z a ž up nije z naslo v om „P as t or alno spr eobrnjenje ž upnijsk e sk upnos ti v službi e v ang eliz acijsk eg a poslans tv a Cerkv e “ . Or g aniz acijsk a s truk tur a Cerkv e, dobr o iz oblik o v ana v pr e t eklih obdobjih, se tr enutno spopada z določeno kriz o , ki je posledic a šir še kriz e v Cerkvi – in še šir še kriz e kr šč ansk e v er e v drž a v ah z ahodne civiliz acije. Ne le zmanjše v anje š t e vila duho vnik o v , t em v eč tudi zmanj- še v anje š t e vila v ernik o v je priv edlo k oslabitvi vlog e ž upnij. Šk ofje v Nemčiji, Š vici in drugih drž a v ah Z ahodn e E vr ope so t o dejs tv o v erje tno ž e spr ejeli in se osr edot oč ajo na r az v oj pas t or alne oskrbe v nadž upnijskih or g aniz acijah – k ot denimo v z v e z ah (sk upnos tih) v eč ž upnij ali v v elikih pokr ajinskih pas t or alnih sr ediščih. T ak šni or g anizmi na ž alos t bolj spominjajo na v er sk e s t oritv e in po- s t aje cerkv ene upr a v e k ak or pa na nek danje ž upnijsk e sk upnos ti, kjer cv e ti v er - sk o življenje. Cilj t e š tudije je opr edeliti mo žnos ti pr e živ e tja ž upnij v tr enutnih r azmer ah v E vr opi. Če naj bi ž upnija tr enutne k ulturne spr emembe pr e živ ela, je tr eba od - g o v oriti na naslednja vpr ašanja: K ak šna naj bo ž upnija? K a t eri so viri njene pr e - no v e in ok r e pitv e ? Me t odološk o or odje v o z adju t e z, k i jih r az v ijam o , je analiz a pr ej omenjeneg a na v odila, ki g a je iz dala K ongr eg acija z a kler , in izja v e z adnjih tr eh pape ž e v – zlas ti pape ž a Fr ančišk a. Z a kr a tkim uv odom je orisan tr enutni k ulturni k on t ek s t ž upnijsk eg a pas t or alneg a dela v E vr opi, na t o pa so pr eds t a- vljene tri smeri ž upnijsk e pr eno v e: ž upnija k ot misijonsk a sk upnos t, ž upnija k ot sk upnos t sk upnos ti in ž upnija k ot sk upnos t soodg o v orneg a služ enja. Ključne besede : ž upnija, pas t or alna oskrba, Cerk e v , sk upnos t, misijonar sk a pr eno v a 1. Introduction The parish is a social s tructur e of the Chur ch, the one closes t t o Ca tholics. Mos t Chris tians disc o v er the Chur ch thr ough the parish (Rahner 1967). Owing t o the parish, the Chur ch bec omes a visible sign of r edemption and a t ool f or a c om - munity of belie v er s t o lead a holy lif e, unit ed a t the t able of God’ s W or d and a t the alt ar of the Communion, pene tr a t ed b y the po w er of the Holy Spirit, the fir s t activ a t or of f aith and lov e in the Chris tian hearts. Although other f orms of the Chur ch c ommunity ar e possibl e, the ecclesial c ommunity finds its dir ect and cle- ar r ole in parish lif e. The parish is a multif ace t ed phenomenon with tw o basic dimensions tha t c an be r ec ogniz ed: ins titutional and c ommunal. The f ormer mak es the parish a visible, specific, his t oric al r eality , which belongs t o the diocese, subject t o social chang es. 447 Wiesław Przygoda - What Parish for the 21st Century? W ha t is of major im por t ance he r e ar e par ish ins titutions and a c omm unity of the f aith ful both perf orming v ariou s functions and r oles. The la tt er , in t ernal and in vi- sible in char act er , mak es the parish a c ommunity of f aith, r eligion, and lo v e. The decisiv e r ole is perf ormed her e b y God thr ough the Holy T rinity , a sour ce of gr ace and lo v e. Unity of the f aith ful with Chris t, achie v ed thr ough the Holy Spirit, on the w a y t o the F a ther ’ s house, is a fundamen t al aim of the parish c ommunity . On the 29th of June 2020, the Congr eg a tion f or the Cler gy announced a ne w pas t or al ins truction r eg ar ding the parish. It seems tha t this w ell-es t ablished or g a- niz a tional s tructur e of the Chur ch is under g oing a crisis in Eur ope. Ther e ar e man y c auses lying a t the f ounda tions of the crisis. Pr edominan tly , the crisis of the pari- sh is a c onsequence of a crisis within the Chur ch, and e v en fr om a br oader per - spectiv e, of a cr isis of the Chris tian f aith ob ser v ed in W es t ern civiliz a tion. A dec- r easing number of pries ts and Ca tholic belie v er s has led t o the w eak ening of the parish in man y Eur opean c oun tries. Ho w e v er , is the pr ocess of parish degr ada tion irr e v er sible? Or c an it be s t opped and r e v er sed? W e w ould lik e t o addr ess the is - sue of the sur v iv al c hanc e s of the par ish as a basic or g aniz a tional s tr uc tur e of the Chur ch and the chances f or the de v elopmen t of parish pas t or al c ar e in Eur ope. This will be achie v ed on the basis of an analy sis of the abo v e-men tioned ins truc- tion published by the Congr eg a tion f or the Cler gy . W e also hea vily r ely on the t eachings of John P aul II, Bene dict XVI, and Fr ancis. This s tud y will brie fly outline the curr en t cultur al c on t e xt of parish pas t or al w ork in Eur ope in or der t o off er thr ee s yn the tic c onclusions. 2. The Current Cultural Context of Parish Pastoral Care in Europe The cult ur al c on t e x t of parish pas t or al c ar e in Eur ope a t the beginning of the 21 st ce n tur y c an be char act e riz e d b y its multi-dime nsional na tur e and gr e a t dy namics of chang es (Ś więs 2019, 75). Plur alism e v en manif es ts itself in the descrip tions of socie ty (modern, pos t -modern, pos t -c apit alis t, democr a tic, civil socie ty , e t c.). In the r e ligious c on t e x t, one ma y t alk about a la y , secular , de-chris tianiz ed, chur - chless, neopag an socie ty (Mariański 2010, 19–20). The doma in of cultur e pr odu - ces mor e and mor e c on t en t char act eris tics of pos t -modern socie ties. These ar e: a) an incr easing r ebellion ag ains t an es t ablished or der (in cultur e and the arts), leading t o pos tmodern chaos and plur alism of cultur es, w orldvie w s and r eligions, b) a lack of acce p t ed authoritie s, c) the rising import ance of in f orma tion and the media, leading t o in f orma tion noise, d) a crisis of the Enligh t enmen t ’ s r a tionali- sm, e) triumph of the idea of the c ommon liberty and civic socie ty , f ) the r enais- sance of loc alism and ne w ind ividualism, g) global and civiliz a tional thr ea ts, e. g. t err orism, pollution, r ebellions of the e x cluded ones in the riches t c oun tries (Śliż and Sz cz epański 2008, 9). Con t empor ar y Eur ope is domina t ed b y a c onsumerism cultur e, prioritizing per - sonal happiness, individualism, self - fulfilmen t, y outh, agility , pleasur e, c om f ort, 448 Bogoslovni vestnik 82 (2022) • 2 and en t ert ainmen t. The r ealiz a tion of these v alues fulfils man y of people’ s needs, although it impedes social r ela tionship s, hamper s the pur suit of higher v alues, pr omot es eg ois tic a ttitudes, lim its oneself t o w orldly g oods, and w eak ens the f e - eling of being r esponsible f or oneself and other s. The c onsumerism cultur e is shaped mos tly b y the mass media, in particular b y adv ertising c ampaigns (Ś więs 2019, 78). Con t empor ary cultur e has bec ome a mark eting cultur e. The w a y it functions is s trictly c onnect ed with pr oducts f or sale. Thr ough a pr ocess of Mc- Donaldiz a tion, cultur e has bec ome ludic and easily accessible, simple in t erms of its s tructur e and c ognitiv e r eception. Andrz ej P ot ocki, a sociologis t of r eligion, ob ser v es tha t »w e ha v e g one a w a y fr om the sour ce – fr om the cultiv a tion which r equir es some e ff ort fr om us« (2016, 89). Cultur al chang e s in W e s t e r n Eur ope t ak e place in the c on t e x t of ide olog ic al se - cularism, which manif es ts itself thr ough a spr ead of a theis tic belie f s and a ttitudes. As ob ser v ed b y the Spanish ar chbishop F ernando Sebas tián, »y es t er da y a theism w as pr esen t in the minds of a f e w philosopher s. T oda y a theism is pr esen t in our houses, among c ousins, gr andchildr en, neighbor s. A theism c oncerns all of us and living as if God did not e xis t bec ame a theism b y neglig ence.« (GilT ama y o 2013, 61) The issues such as f aith dec ons truction in the liv es of man y bap tiz ed Eur ope- an citiz ens, the issue of eg oism, mor al r ela tivity , the triviality of se x ual e xperience and dehumaniz a tion of cultur e bec ome challeng es f acing the Chur ch (Huz ar ek, Fiałk o w ski and Drz y cimski 201 8, 133–154). P ope Benedict XVI dr e w a tt en tion t o the dr ama tic char act er of the curr en t situa tion, e xpr essed not only thr ough indif - f er en ce t o th e C h ri s tian f ai th b u t al so i ts r el eg a tio n t o th e mar gi n s o f so ci al l i f e. F ai th e x erts an e v er -d i mi n i sh i n g i n fl u en ce o n cu l tu r e an d »p eo p l e wi sh t o b el o n g t o the Chur ch, but the y ar e s tr ongly shaped b y a vision of lif e which is in c on tr as t with the f aith« (Benedict XVI 2011). Ho w e v er , the big g es t chang e t ook place in the spher e of marit al and f amily lif e. Individualism v er ging on the ab sur d des tr o y s the Chris tian vision of marriag e un - derstood as communio personarum. L i b erty i s u n d er s t o o d as an ar ch y an d an i n a- bility t o cr ea t e s t eady r ela tionship s c onsequen tly leads t o the br eak up of marri- ag e and f amily . Marriag e suff er s e v en gr ea t er harm due t o g ender ideology , su- g g es ting tha t g ender iden tity is not a r esult of human na tur e but is a socio-cultu - r al c ons truct. F amily , acc or ding t o g ender ide ology , is not a social unit ser ving the c ommon g ood but is a place wher e the individual needs of its member s ar e me t. Hence, the f amily c annot be de fined as it is a pr oject of an individual, wher e time, g ender , and dur a tion ar e r ela tiv e and depend on per sonal pr e f er ences (P or ada 2014, 77‒90). Acc or ding t o Baho v ec, »c on t empor ar y pos tmodern cultur e is so plur alis tic and div er se tha t the f ea tur es of plur alism ar e also e xpr essed in Chris tianity« (2020, 896). Plur alism is the c oe xis t ence of div er se, oft en c on tr adict ory r ealities. In a plur alis tic socie ty , ther e is no place f or an y hier ar ch y of v alues, e v er y thing is al- lo w ed and equal. Modern plur alism is not only the e xis t ence of v arious op tions, but it is a fundamen t al v alue tha t is the sour ce and g oal of modern socie ty , in which e v er y one c an choose wha t the y w an t without ha ving t o jus tif y their choice 449 Wiesław Przygoda - What Parish for the 21st Century? and with out r em aining f aith ful t o v alues once chosen. Multip le choices and their div er sity usually lead t o c on flicts and social unr es t. Hence, in a situa tion of plur a- lism, the only guar an t ee f or main t aining or der and peace in socie ty is t oler ance, which appear s as a necessar y v alue (Mąk osa 2009, 138–139). Cultur al plur alism also has an e ff ect on r eligious lif e in parishes. The V a tic an ins truction men tions mobility and digit al cultur e, which challeng e the t errit orial char act er of the parish. The pandemic brings out the need t o r ely on digit al t ools, which c annot fully r eplace tr aditional participa tion in the lif e of the Chur ch, espe - cially whe n it c ome s t o sacr ame n ts (br oadc as ting a holy mass, similar ly t o br oad- c as ting a g ourme t dinner , c annot sa tia t e the hung er). The r eligious lif e of the f a- ith ful in Eur ope is shaped b y other cultur al phenomena, not men tioned b y V a tic an ins truction. This is, f or ins t ance, the dominance of a pos t -modern men t ality pr e- sen t in public disc our se, c on t es ting the idea of God, as w ell as the notion of objec - tiv e truth, r a tional c ognition, and c ons t an t v alues tha t lie a t the f ounda tion of s t able mor ality . All of the abo v e ha v e a des tructiv e impact on f aith, e v en if people ar e not a w ar e of it. When the men t ality of ,fluid modernity ‘ (Baumann 2000) is acc ompanied b y se x ual sc andals among the cler gy – c ases of paedophilia – it is no w onder then tha t r eligious lif e suff er s in man y parishes. Ho w e v er , such a bad t endency c ould be r e v er sed, which r equir es tha t the pries ts and the f aith ful mak e an e ff ort t o r ene w the parish. 3. Parish Renewal in the Context of the Current Circumstances of the Church in Europe The ins truction of the Congr eg a tion f or the Cler gy en titled „ The pas t or al c on v er - sion of the P arish c ommunity in the ser vice of the e v ang elizing mission of the Chur ch “ poin ts out tha t »the parish is a house among houses and is a r esponse t o the logic of the Inc arna tion of Jesus Chris t, aliv e and activ e among the c om- muni ty . It i s vi si b l y char act eri z ed then, as a pl ace of w or shi p, a si gn of the perma- n en t p r esen ce o f th e Ri sen L o r d i n th e mi d s t o f h i s P eo p l e. « (PC 7) T h er e f o r e, th e parish c annot be cr ossed out fr om the Chur ch’ s map and r eplaced with another pas t or al s tructur e. F or mos t Chris tians ar ound the w orld, the parish is a na tur al place t o e xperience the Chur ch. Also , f or Chris tians in Ljubljana and W ar sa w , it i s the pari sh tha t i s the ul tima t e and cl oses t l oc a tion of the Chur ch (John P aul II 1 9 8 8 , 2 6 ). He nc e t he pa r ish should be de f e nde d a nd r e ne w e d so t ha t it s till pla y s an import an t r ole in the pr ocess of anima tion of r eligious lif e (Sla tinek 2019, 1069). Inspir ed b y the abo v e-men tioned V a tic an ins truction, w e will poin t t o w ar ds a f e w dir ections f or the r ene w al and s tr eng thening of the parish c ommunity in the c on- t e x t of curr en t cultur al challeng es f acing the Chur ch in Eur ope. 3.1 The Parish as a Missionary Community The v er y title of the documen t r eleased b y the Congr eg a tion f or the Cler gy dr a w s a tt en tion t o a need f or a missio nar y c on v er sion of the pries ts and all the f aith ful. 450 Bogoslovni vestnik 82 (2022) • 2 A missio nar y spirit, pr oof of the living f aith and other f orms of e v ang eliz a tion ar e fir s t and f or emos t a s t ep t ow ar ds the r ene w al and s tr eng thening of the parish c ommunity in these challengin g his t oric al and cultur al times f or the Chur ch. The Chur ch has been pa ying a tt en tion t o such a dir ection of parish r ene w al a t leas t since the Sec ond V a tic al Council: »the c ar e of souls should alw a y s be in fused with a missionar y spirit.« (P aul VI 1965, 30) John P aul II in a speech deliv er ed t o the member s of the Congr eg a tion f or the Cler gy highligh t ed tha t the parish should be »making e v ang eliz a tion the a xis of all pas t or al activity since it is an ur g en t, pr eeminen t and import an t demand« (John P aul II 1984). Benedict XVI t augh t tha t »the parish is a beac on tha t r adia t es the ligh t of the f aith and thus r esponds t o the deepes t and trues t desir es of the human heart, giving meaning and hope t o the liv es of individuals and f amilies« (Benedict XVI 2006). P ope Fr ancis, a t the v er y beginning of his papacy , s t a t ed tha t »the parish is not an out da t ed ins titu- tion; pr ecisely bec ause it possesses gr ea t fle xibility , it c an assume quit e diff er en t c on t our s depending on the openness and missionar y cr ea tivity of the pas t or and the c ommunity« (2013c, 28). Ther e is no doub t then tha t the parish mus t be a missionary c ommunity . How e v er , a ques tion r emains: how t o c omple t e such a t ask amids t the curr en t cir cums t ances of the Chur ch in Eur ope? The Con gr eg a tion f or the Cler gy s tr esses out tha t »the P arish no long er being the primar y g a thering and social cen tr e, as in f ormer da y s, it is thus necessar y t o find ne w f orms of acc ompanimen t and closeness« (PC 14). A tt emp ts t o r ene w the parish c ommunity in the missionary c on t e xt ha v e been undert ak en f or a long time. In Fr ance, the c oncep t of the parish as a missionar y c ommunity w as de v eloped and implemen t ed b y R e v . Geor g es Michonneau (1899‒1983), t og e ther with his c olleagues fr om the Sons of Charity . He belie v ed tha t the parish should be an open c ommunity , spr eading ligh t t o the surr ounding , de-chris tianiz ed socie ty . G. Mi - ch o n n eau w as i n sp i r ed t o l o o k f o r h i s o wn c o n cep t o f r en e w al o f th e p ari sh c o m- m unity b y the book b y H. G odin and Y . Danie l, France, pays mission? (P ar is 1 9 4 3 ). The author s, on the basi s of soci ol ogi c al s tudi es, sho w ed the i nadequacy of the a v ailable pas t or al f orms t o the Fr ench socie ty , which r equir ed ne w f orms of e v an - g eliz a tion in the c on t e x t of w orking classes in big cities. Michonneau’ s vie w s and activity w er e in fluenced b y the Ca tholic Action, dynamic ally de v eloping be f or e the Sec ond W orld W ar , especially its br anch Jeunesse Ouvrièr e Chr é tienne, as w ell as tw o charity f ounda tions es t ablished b y E. Suhar d, i.e. Mission de Fr ance (1941) and Mission de P aris (1943). In 1945 G. Michonneau publish ed a book en titled Paroisse, communauté mis- sionaire , off ering a descrip tion of his c oncep ts of the parish as a missionar y c om- munity . Michonneau belie v ed tha t parish pas t or al c ar e w as a t tha t time ine ff ec - tiv e in the c on t e x t of a gr o wing pr ocess of seculariz a tion. He deemed it necessa- r y t o widen the sc ope of pas t or al activity , fr om a narr o w cir cle of those belonging t o the parish t o all the inhabit an ts of the parish ar ea. He also claimed tha t the parish c ommunity c an a ff ect the dis t anced Chris tians thr ough spr eading of the W or d of God, litur gy and t es timon y of the Chris tian f aith. He pos tula t ed a missi - onar y r e viv al of the parish thr ough the inclusion of la y people in the planning and 451 Wiesław Przygoda - What Parish for the 21st Century? r ealiz a tion of pas t or al t ask s. Michonneau’ s t eachings ar e filled with k er y gma tic pr edictions and pos tula t es t o spr ead the Gospel not only in Chur ches but also in p u b l i c p l aces. He p l aced h i s h op es on th e d i r ect mi n i s tr y of Ca th ol i cs r eal i z ed i n gr oup s of neighbour s and on the parish-based r eligious ins truction of adults. He sho w e d appr e cia tion f or the missionar y char act e r of the litur gy . He be lie v e d tha t the t es timon y of f aith and lo v e shar ed b y parishioner s giv es cr edibility t o the pa- rish c ommunity and dir ectly c on tribut es t o the spr ead of Chris tianity . He a tt ached gr ea t import ance t o small parish gr oups, especially t o pries ts (Prz y g oda 2006, 482–483) when it c ame t o missionar y activity . Michonneau’ s c oncep ts w er e r eg ar ded a ft er the Sec ond W orld W ar as a br a v e a tt e mp t t o r e ne w the parish c ommunity . It should be ackno wledg e d tha t it is s till a v alid s tr a t egy f or s tr eng theni ng the impact of the parish on a loc al c ommunity . Ho w e v er , P ope F r an ci s n ot ed th a t »th e c al l t o r e vi e w and r en e w ou r p ari shes h as not y e t sufficed t o bring them near er t o people, t o mak e them en vir onmen ts of living c ommunion and participa tion, and t o mak e them c omple t ely mission-ori - en t ed« (Fr ancis 2013c, 28). Hence, the t ask of missionar y c on v er sion did not be- c ome out da t ed in the parish en vir onmen t, and the ins truction r eleased b y the Congr eg a tion f or the Cler gy s t a t es tha t »[i]f the P arish does not e x ude tha t spiri - tual dynamic of e v ang eliz a tion, it runs the risk of bec oming self -r e f er en tial and f ossiliz ed, off ering e xperiences tha t ar e de v oid of e v ang elic al fla v or and missio- nary driv e« (PC 17). The missionary r ene w al of the parish r equir es a ne w appr oach and ne w pas t or al solutions »so tha t the W or d of God and the sacr amen t al lif e c an r each e v er y one in a w a y tha t is c oher en t with their s t a t e in lif e« (18). W e liv e in times of dynamic social and cultur al chang es and it is difficult t o pin do wn one w a y f or the missionar y r ene w al of the parish in Eu r ope. It seems tha t ther e ar e as man y w a y s t o achie v e this g oal as ther e ar e ideas de v eloped b y the- olog ians of pas t or al c ar e , t og e the r w ith pr ie s ts and la y pe ople in a g iv e n par ish. One pas t or al pos tula t e seems t o be particularly adequa t e t o the parish in g ener al, i.e. so tha t the parish bec omes »a sanctuar y wher e the thir s ty c ome t o drink in the mids t of their journe y and a cen tr e of c ons t an t missionar y outr each« (Fr ancis 2013c, 28; PC 26). An in t er es ting solution is t o bring back the pos t -bap tism c a t echumena t e, whi - ch relies on »spr eading the Chris tian w or d t o those who w er e bap tiz ed and c on firmed, in ac c or danc e t o the ir r e lig ious c onsc iousne ss and spir itual de v e lopm e n t, ope nne ss t o God’ s w or d and c oope r a tion with the Lor d’ s Gr ace . The e xi- s t en tial cir cums t ances of a particular per son should be b y all means t ak en in t o acc oun t. Such an appr oach should lead t o their g enuine c on v er sion, in t ernal chang e and ma tur e f aith, alw a y s built on the f ounda tion of bap - tism.« (K r ak o wiak 2006, 352) A pr oper objectiv e of baptism f orma tion is the dev elopmen t and s tr eng thening of all manif es t a tions of the Chris tian lif e in specific cultur al c on t e xts. Con t empor ary 452 Bogoslovni vestnik 82 (2022) • 2 disciples of Christ should not only be r eminded about the mor al principles of conduct but also should be pr ovided with a pr of ound and con vincing in t ellectual jus tifica tion ther eof . Wha t is needed is a ttr activ e and t ailor -made r eligious ins truction t ar g et ed a t adults. The f aithful should be t augh t how t o participa t e in litur gy , which binds the c ommunity . In the curr en t cir cums t ances, loneliness is a w eakness, c ommunity is pow er . R eligious ins truction t ar g et ed a t adults should mak e fr equen t r e f er ences t o baptism as a g enuine basis and sour ce of the Chris tian lif e. Con v er sion of the bapti- z ed is nothing short of r enewing f aith in God and the gr ace of baptism. It is based on such a r enewal and aims at its full development. Only well-pr epar ed and fully -fledged parishioner s c an be in v olv ed in missionary activity with a loc al c ommunity . 3.2 The Parish as a Community of Communities Acc or ding t o the Sec ond V a tic an Council, the Chur ch is a m y s t ery of unity and c ommunity , since it is the sacr amen t and ic on of the Holy T rinity , »a people made one with the unity of the F a ther , the Son and the Holy Spirit« (V a tic an II 1964, 4). E ach parish is supposed t o be a sign of c ommunity , unity and T rinit arian lo v e. The e xperience of r esults of social s tudies sho w ho w difficult it is f or c on t empor ar y parishes t o r ealiz e this T rinit arian model of in t erper sonal c ommunity . Man y c on - t empor ar y parishes r esemble cen t er s of r eligious ser vice r a ther than c ommunities of f aith, hope, and lo v e. Ther e f or e, a ques tion is r aised c oncerning ho w t o build a parish c ommunity in the spirit of the theology of the Sec ond V a tic an Council. The Congr eg a tion f or the Cler gy indic a t es in the ins truction tha t the parish – under s t ood as a c ommunity which in t egr a t es, spr eads e v ang eliz a tion, sho wing sensitivity t o the poor – should bec ome a c ommunity of c ommunities. »T h e v ari o u s c o mp o n en ts th a t mak e u p th e P ari sh ar e c al l ed t o c o mmu - nion and unity . When each part r ec ogniz es its c omplemen t ar y r ole in ser - vice of the c ommunity , on the one hand, w e see the fulfilmen t of the c ol - labor a tiv e minis tr y of the P arish Pries t with his Assis t an t Pries ts, while on the other hand, w e see ho w the v arious charisms of deac ons, c onsecr a t ed men and w omen and the laity , c ooper a t e in building up the singular body of Chris t (1 Co 12:12).« (PC 28) The model of the parish as a c ommunity of c ommunities is w ell kno wn in P o- land, due t o the in v olv emen t in the parish r ene w al on the part of R e v . Fr ancis z ek Blachnicki and his c olleagues fr om the Ins titut e of P as t or al Theology a t the John P aul II Ca tholic Univ er sity of Lublin and the charisma tic Ligh t -Lif e Mov emen t. Blachnicki ’ s idea t o r enew the parish c ommunity w as a methodic al f orma tion among r eligious adolescen t and f amily -orien t ed gr oup s, whic h w er e t o c onsider the W or d of God during w eekly mee tings run by la y anima t or s and c on fr on t it with their per sonal e xperience. An import an t r ole w as also t o be pla y ed b y a w ell- -pr epar ed and shar ed Sunda y litur gy and the Eucharis t. A tt emp ts t o r ene w the parish on the basis of the model of a c ommunity of c ommunities w er e undert ak en b y R . Lom ba r di, w ho e s t a blishe d t he M o v e m e n t f or a B e tt e r W or ld in I t a ly (a m o- 453 Wiesław Przygoda - What Parish for the 21st Century? del of the parish as a c ommunity of neighbouring c ommunities), P . P erini and G. Macchoni, pries ts of the Chur ch of St. Eus t or gius in Milan (a model of the parish as a c ommunity of smaller units – oikos), and la t ely an author of the Ne wpas t or al. ne t initi a tiv e (a model of a c ommunity of parish-based home gr oup s). A t eam of pries ts and la y assis t an ts c an alw a y s de v elop a ne w model f or the r ene w al of the parish c ommunity on the basis of the e xis ting gr oup c a t eg ories, apos t olic t eams or c ommunities of charisma tic r ene w al (Prz y g oda 2003, 130–144). The V a tic an ins truction s tr esses tha t »the ‚spiritual and eccle sial s tyle of Shri - ne s x – which ar e tr ue ‚ missionar y outpos ts ‘ in the ir o w n r ig h t – is not e x tr ane ous t o the P arish, char act eriz ed as the y ar e by their spirit of w elc ome, their lif e of p r a y er an d si l en ce th a t r en e w s th e sp i ri t, th e cel eb r a tio n o f th e S acr amen t o f R e- c oncilia tion and their c ar e f or the poor« (PC 30). In the c on t empor ar y , e v er mor e secular socie ty , parishes begin t o perf orm a similar r ole t o sanctuaries, the cen t er s of spiritual lif e and beac ons of hope f or the poor . T oda y , the holy places t o which a t leas t some of the f aith ful mak e pilgrimag es ar e parish chur ches. It is difficult t o neglect this f act in the pas t or al c ar e s tr a t egy . Acc or ding t o the ins truction r eleased b y the Congr eg a tion f or the Cl er gy , charity activity should be r e viv ed not only in sanctuaries but also in parishes as the y ar e: »the fir s t place of per sonal human enc oun t er tha t the poor ha v e with the f ace of the Chur ch. Pries ts, deac ons and c onsecr a t ed men and w omen ar e among the fir s t to ha ve compassion f or the ‘wounded flesh’ of their br other s and sis t er s, t o visit the sick, t o support the unemplo y ed and their f amilies, ther eb y opening the door t o those in need. With their g az e fix ed upon them, the P arish c ommunity e v ang elises and is e v ang elised b y the poor , disc o v ering ane w the c all t o pr each the W or d in all se ttings, whils t r ec alling the ‚supr eme la w ‘ of charity , by which w e shall all be judg ed.« (33) Hence, the r ene w al of the parish under s t ood as a c ommunity of c ommunities r equir es not only t aking c ar e of spiritual de v elopmen t and anima tion of all the r eligious gr oup s within a parish but also c aring f or the horiz on t al r ela tionship s be tw e e n par ishione r s. W ha t is ne e de d t o achie v e this g oal is a pa tt e r n of sanctu- ar y functioning , being the cen t er s of spiritual lif e, model litur gy and r adia ting lo v e in r e f er ence t o the poor , those in need of ma t erial, p s y chologic al, social, and spi - ritual support (Ujházi 2020, 792‒793). The pandemic limit ed the possibilities of sanctuaries a ff ecting the f aith ful, which should motiv a t e parish pries ts t o t ak e some f orms of pas t or al c ar e pr e viously a v ailable in sanctuaries. 3.3 The Parish as a Community of Service Based on Co-responsibility The V a tic an ins truction r eminds us of a pos tula t e of pas t or al c on v er sion and r ene - w al of the parish’ s mission thr ough the w or ds of P ope Fr ancis. A ques tion is r aised: how t o achiev e this goal giv en the diminishing number of pries ts a t the parish? Prie- s ts g et older , r etir e, c annot t ak e the pr essur e, e xperience mor al and ethic al doubts. Aft er the Sec ond V a tic an Council, gr ea t hopes w er e placed on the r ene w al of the 454 Bogoslovni vestnik 82 (2022) • 2 permanen t diac ona t e, which indeed t ook place in 1972, and on gr ea t er opportu- nities t o be in v olv ed in the parish lif e and pas t or al c ar e of the laity . Deac ons ar e in f act or dained t o ser v e, and c annot ob t ain the sacr amen t of pries thood. The y c an assis t bishop s and pr esb y t er s but c annot r eplace them, i.e. the y c annot celebr a t e masses, hear other ’ s c on f ession, perf orm las t rit es or bec ome parish pries ts. This is the r esult not of leg al but theologic al issues. The parish pries t is a r epr esen t a tiv e of the diocesan bishop as a visible head of the loc al Chur ch. Ther e is a sub tle bond be tw een the bishop and the parish, without which the parish c ould not bec ome a r ealiz a tion of the Chur ch, and c onsequen tly w ould bec ome an out -of -Chur ch being. Tha t is wh y the parish pries t c annot be a la y or c onsecr a t ed per son. Being or daine d a t le as t as a pr e sb y t e r is an ab solut e c ondition t o r e pr e se n t the v isible head of the Chur ch in a parish. The V a tic an ins truction r eminds us about such an import an t pr emise of fulfilling the r ole of a parish pries t, especially in the c on t e xt of r ecen t e xperimen ts and a tt empts t o solv e the pr oblem of v ac an t positions of parish pries ts in v arious c orner s of the w orld. Not all of these a tt emp ts w er e success ful and accep t able. The V a tic an ins truction r ectifies cert ain misuses in running a pa- rish, which w er e not ed in some of the loc al Chur ches, thr ough the s tr eng thening of the r ole of a parish pries t, which c an be only an or dained s t e w ar d (PC 66–74). Although the parish pries t is »the pas t or of the P arish en trus t ed t o him« (CIC , c an. 519 ), it does not mean tha t he is the only one r esponsib le f or the anima tion of r eligious lif e in the parish. The Congr eg a tion f or the Cler gy w arns ag ains t the mis t ak e of cleric alizing pas t or al activity and a ffirms tha t »the whole c ommunity , and not simply the hier ar ch y , is the r esponsible ag en t of mission, since the Chur ch is iden tified as the en tir e P eople of God« (PC 38). E ach parish c ommunity c onsis ts mos tly of the la y f aith ful, whose essen tial v oc a tion and mission is t o »t o s triv e tha t earthl y r e alitie s and all human activi ty ma y be tr ans f ormed b y the Gospel« (85). Ther e is no r e turn fr om the model of c o-r esponsibility f or pas t or al c ar e and parish apos tleship. Ther e f or e, it is vit al t o cr ea t e ne w and support the alr eady e xis ting finance and pas t or al c ouncils in the parish. A k e yw or d f or the pr oper functioning of the finance c ouncils in the parish is c o-r esponsibility f or the ma t erialis tic g oods of the Chur ch. Th is ar ea of parish lif e show s link s with e v ang eliz a tion, since as P ope Fr ancis not ed »[m]one y c on tribut es gr ea tly t o man y g ood w ork s f or the de v elopmen t of the human r ace« (2013b). The ins truction off er s enc our ag emen t t o es t ablish a finance c ouncil in each pari- sh tha t should c onsis t of a t leas t thr ee people, and which, under the super vision of the parish pries t, w ould handle financial and leg al issues. The Congr eg a tion f or the Cler gy hopes tha t the c ouncil will pla y »a r ole of particula r import ance in the gr o w th, a t the le v el of the P arish c ommunity , of a cultur e of c o-r esponsibility , of adminis tr a tiv e tr anspar ency , and of ser vice t o the needs of the Chur ch« (PC 106). T r anspar ency of its actions, a tt ained, among other s, b y publi shing the annual fi- nancial r eport pr esen t ed t o the loc al or dinar y , c an c on tribut e t o the cr edibility and r eliability of the Chur ch. The financial c ouncil should c onsis t of the skilled and c ompe t en t la y f aith ful, who will not only help t o run the finances of the parish but also find ne w w a y s of findin g funds f or in v es tmen ts and pas t or al en t erprises. 455 Wiesław Przygoda - What Parish for the 21st Century? It seems tha t an e v en mor e signific an t r ole in the pr ocess of building the parish as a c o-r esponsible c ommunity is pla y ed b y the P as t or al P arish Council. P ope Fr an- cis is c on vinced tha t neither the bishop nor the parish pries t ma y run the diocese without the P as t or al P arish Council (Fr ancis 2013a). The Council is writt en in the c ons titutiv e r eality of the Chur ch and it c on tribut es t o the de v elopmen t of the spi- rit of the c ommunion. The div er sity of charisms and ser vices a v ailable in the pari- sh, which s t em fr om the inclusion in t o Chris t and gifts fr om the Holy Spirit, c annot be subject t o unif ormity in or der t o bec ome »unif ormity , wher e e v er y one has t o do e v er y thing t og e ther and in the same w a y , alw a y s thinking alik e« (2017). The P as t or al Council »highligh ts and r ealiz es the cen tr ality of the P eople of God as the subject and activ e pr ot ag onis t of the e v ang elising mission, in virtue of the f act tha t e v er y member of the f aith ful has r eceiv ed the gifts of the Spirit thr ough Bap tism and Con firma tion« (PC 110). The V a tic an documen t s t a t es tha t the main function of the P as t or al Council is »t o in v es tig a t e e v er y thing pert aining t o pas t or al activiti- es, t o w eigh them c ar e fully and t o se t f orth pr actic al c onclusions c oncerning them so as t o pr omot e c on f ormity of the lif e and actions of the P eople of God with the Gospel« (110). Mor eo v er , it r ec ommends tha t the P as t or al Council should »should c onsis t f or the mos t part of those who ha v e e ff ectiv e r esponsibility in the pas t or al lif e of the P arish, or who ar e c oncr e t ely eng ag ed in it, in or der t o a v oid the mee- tings bec oming an e x chang e of ab s tr act ideas tha t do not t ak e in t o acc oun t the r eal lif e of the c ommunity , with its r esour ces and pr oblems« (114). A challeng e f or the Chur ch in Eur ope is t o be an ecclesial f orma tion, which sho - uld ackno wledg e P ope Fr ancis’ r ec ommenda tions c oncerning c o-r esponsibility , dialogue and c ooper a tion in the missionar y activity of the Chur ch c onsis ting of pries ts, clerics, and the laity . It is necessar y t o g e t rid of the dominan t, a t leas t in some loc al Chur ches loc a t ed in Cen tr al-E as t ern Eur ope, an individualis tic vision of r edem p tion f or the sak e of an inclusiv e, in t egr a ting and c ommunion-based vi- sion. The parish is the priority en vir onmen t in which the vision should be br ough t in t o lif e . The r e f or e , it is not t he par ish pr ie s t alone but he t og e t he r w it h t he su- pport of the P arish Council tha t should be the c orner s t one of unity and c ommu- n i o n i n th e p ari sh . D es p i t e al l d i fficu l ti es th a t ma y ari s e i n ap p o i n ti n g an d l ead i n g a t eam of the f aith ful, the P arish Council is indispensable f or the parish t o bec ome a dynamic s tructur e, changing in acc or dance with social, cultur al, and r eligious cir cums t ances and able t o r espond adequa t ely t o ne w challeng es. 4. Conclusions Wha t ar e the main c onclusions and pos tula t e s tha t ma y hin t a t possible dir e cti- ons f or the r ene w al of the parish c ommunity in Eur ope under the curr en t cultur al cir cums t ances? It is import an t not t o be f ocused c a t eg oric all y on the number of the f aith ful but r a ther c oncen tr a t e on the quality of their f aith, i.e. the quality of their r ela tionship with God’ s people. If parishes ar e t o be the cen t er s of spiritual lif e and the hub s of the Chur ch’ s r ene w al mission, pas t or al c ar e should r e v olv e 456 Bogoslovni vestnik 82 (2022) • 2 ar ound v arious w a y s of f orma tion leading t o sanctity . The sanctity , based on lo v e, should be e videnced thr ough marriag es and f amilies, and then in the loc al c om- munity , the en vir onmen t of lif e, w ork, and leisur e. In l i gh t o f th e i n s tru ctio n r el eased b y th e Co n gr eg a tio n f o r th e Cl er gy , p ari sh es should undoub t edly a tt emp t t o e x t end the number of the pr o-activ e f aith ful en- g ag ed in v arious f orms of Chris tian lif e and apos tleship. It is s trictly in t ertwined with the es t ablishmen t and anima tion of the finance and pas t or al c ouncils. It is s till necessar y f or both pries ts and the laity t o look f or ne w f orms of pr e-e v ang e- liz a tion and e v ang eliz a tion, adjus t ed t o specific parish c ommunities. It is a chal- leng e, not only during the c or ona virus pandemic, t o t ak e c ar e of the poor , the sick, and the un emplo y ed, »whils t r ec alling the ‚supr eme la w ‘ of charity , b y whi - ch w e shall all be judg ed« (PC 33). In or der t o r ene w the pari sh in li ne wi th the mi ssi onar y messag e, it is vi t al t o an i ma t e th e t es timon y of th e au th en tic al l y Ch ri s tian l i f e of p ri es ts, cl eri cs, c a t e- chis ts, spouses, par en ts, and all other parishioner s. Wha t is mor e, an a tmosphe - r e of c alm and tr anquillity should be cultiv a t ed, t og e ther with r egular pr a ying and ador a tion of the Hos t. Las t but not leas t, activity t ak en outside of the parish ough t t o be c onsider ed. Namely , other parishes should be t ak en c ar e of , especially in the missionar y c oun tries tha t ar e in need of financial, or g aniz a tional, per sonal and spiritual support. The Chur ch is not r es trict ed b y space or limit ed t o ‚our pa- rish ‘ . This pos tula t e c ould be e x t ended also t o parishes of other Chris tian deno- mina tions and other r eligious c ommunities. Abbreviations CIC – Code x Iuris Canonici 1983. PC – Congr eg a tion f or the Cler gy 2020 [P as t or al c o v er sion]. References Bahovec, Igor . 2020 . C i v i l i s a ti o n , Re l i g i o n a n d Ep o c h a l C h a n ge s o f C u l t u r e s . Bogoslovni ve- stnik 8 0, n o. 4 :8 87 – 8 9 9 . h tt p s: / / d o i . o r g / 1 0 . 3 4 2 9 1 / b v 2020 /0 4/ b a h o ve c Bauman, Zygmunt. 2000. Liquid Modernity. Cam - b r i d ge : Po l i t y Pr e s s . Benedict XVI . 20 0 6 . P a s t o r a l v i s i t t o o u r L a d y St a r o f Ev a n ge l iz a ti o n P a r i s h o f R o m e. 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