St. Anthony Parish Synod Report
‘The hope I have are the people I have heard.’
St. Anthony of Padua Catholic Parish, Fairfield, CT
Synod Sessions – Fall 2021 through Spring 2022
Founded in 1927 by Polish immigrants from Fairfield, Southport and Westport, St. Anthony of Padua Parish was originally staffed by Conventual Franciscans.
In 2002, as the Franciscans were no longer available, Fr. John Baran, a priest of the Diocese of Bridgeport, was appointed pastor. Under his leadership, the parish grew and thrived. After Fr. John's death in March 2018, Dr. Eleanor Sauers served as interim leader.
In February 2019, Dr. Sauers was installed as Parish Life Coordinator of St. Anthony of Padua Parish by Bishop Frank J. Caggiano. While the Parish Life Coordinator role has been employed in other dioceses across the country, Dr. Sauers’ appointment is a unique model within the Diocese of Bridgeport; Dr. Sauers is the first laywoman to oversee the daily administration of a parish in the diocese. The sacramental and liturgical needs of the parish are met by members of the Fairfield University Jesuit Community.
700 parish families participate in a variety of ministries: music ministry program, extraordinary ministers of Holy Eucharist, readers, ushers, a Women's group, Men's group, Social Justice Committee, S.A.V.E. (Saint Anthony’s Values the Environment), Youth Group, Centering Prayer Group, Prayer Shawl Group.
Saint Anthony’s is also happy to provide meeting space for numerous AA groups. The parish provides seasonal music concerts and invites talented musicians to enhance the beauty of liturgical celebrations. The parish additionally encourages parishioners to share their gifts for the benefit of the community and beyond – e.g., a garden is maintained exclusively for the benefit of a Bridgeport soup kitchen and monthly meals are provided to organizations which care for the hungry and homeless.
In August 2021, Bishop Caggiano called for each parish to select four delegates to participate in the diocesan portion of the Global Synod on Synodality. Dr. Eleanor Sauers selected four individuals with varying experiences of Church in order to suitably represent the face of the parish: Nancy Dallavalle, Patrick Donovan, Patrick Turner and Deirdre Walsh.
The four delegates were introduced to the church community during the 10:00 am mass on Sunday, October 10th; an overview of the process for the synod listening sessions at St. Anthony’s was posted shortly thereafter.
1. Demographics of the participants, to share the “who” was consulted and how they identify.
St. Anthony of Padua parishioners have been predominantly older, white, middle and upper-middle class residents of Fairfield County, CT. The parish attracts members from the town of Fairfield, and around the region, due to its history of strong social justice activities, relevant homilies, and empowering lay engagement and leadership. More recently, the parish has been happy to welcome an influx of younger, and often more diverse, families as many of the older generation retire and move out of the area. All members of the parish community, including all who were on a mailing list representing those with any contact with the parish over the last five years, were invited to participate.
2. Context of the consultations, the “where, when, and how” the conversations took place.
The Synod delegates’ first listening session was at 7:00 pm on November 2, 2021. At this meeting, the delegates met with members of the parish council, trustees, and other parish leaders to discuss the Synod process and to receive their feedback on the proposed process, as well as to hear about their own experiences as Catholics. (13-14 participants)
All parishioners were then invited, beginning in early January 2022, through direct emails, bulletin announcements, and Sunday messages from the ambo, to fully participate in one of the Synod listening sessions and share their thoughts, concerns, hopes, and dreams for the Church. Parishioners were also invited to send comments to one of the Synod delegates if they were unable to attend a listening session, or were more comfortable providing feedback in an anonymous manner. 10 parishioners or former parishioners submitted their feedback in this manner.
The questions asked of those participating were:
i. What has been your experience of Church?
ii. What do you hope for the Church?
iii. Where are the challenges?
iv. What causes you sadness about the Church?
v. What would you like to say to Pope Francis?
In addition to the initial meeting with the parish council, eight widely-advertised sessions were held at times and places that would draw the broadest representation of the Saint Anthony’s Parish Community.
· February 22, 2022 – In-person Meeting with liturgical and music ministers (30-35 participants)
· March 8, 2022 – In-person Meeting with men’s group (15)
· March 12, 2022 – Soup Supper consultation, after 6:00 pm Mass (50)
· March 13, 2022 – after 8:00 am Mass
· March 13, 2022 – after 10:00 am Mass
· March 13, 2022 – after 11:30 am Mass
· March 13, 2022 – 2:00 pm Town Hall meeting (14-15)
· March 16, 2022 – Zoom meeting with Centering Prayer Group (10-15)
These conversations, it must be noted, came as the surrounding area was heading into the third year of the current pandemic. Some conversations were held on zoom, in-person conversations were held in places that could observe reasonable social distancing as well as mask wearing as mandated or recommended (this varied during the months of these conversations) by the local health authorities.
Like the rest of the Church around the world, St. Anthony’s is finding itself in a “new normal” as it examines its patterns of gathering and worship going forward – for example, the majority of parishioners are grateful to be able to gather (and sing) at weekly liturgies, yet a significant minority – ill, home-bound, or distant – are grateful for the live-streamed 10:00 am Sunday liturgy. The parish experience of synodality that emerges from these conversations will be inflected by these patterns of post-pandemic parish life.
3. The methodology used for consultation, such as informal dialogues, small groups, one-on-one conversations, focus on particular questions.
The Synod delegates utilized multiple methodologies during this process.
i. All sessions opened with the Delegates providing context for why the consultation is taking place, a scripture reading, and a prayer, before engaging with the participants.
ii. Smaller sessions engaged in more conversation and cross feedback among participants.
iii. The Soup Supper evening utilized small group discussions and then feedback to the larger crowd gathered.
iv. Sessions with larger crowds, such as during “Listening Sunday” after Mass, were more structured with questions asked by the delegates and participants responding.
v. Delegates were available for one-on-one sessions and private conversations if needed. Delegates also made themselves available for private conversations after group sessions, to be sure that individuals knew that their concerns were heard.
4. The central themes, topics, questions, and recommendations that were raised up, which should constitute the majority of the report
The synod delegates are grateful for the lively conversation we witnessed at St. Anthony’s, revealing a thoughtful, committed and hopeful community of faith. We are summarizing what we have heard under four headings below, seeking to bring forward insights and analyses that we hope will continue to bear fruit and give rise to further dialogue at the parish we all love.
The project of the “synod on synodality” was put forward clearly in a recent interview with Cardinal Mario Grech, Secretary General of the Synod of Bishops:
“Through a “synodal” process, the Pope is asking Catholics to help re-imagine the future of the Church, and grapple with questions such as the role of women, evangelization, priesthood, serving the marginalized and global governance. It has the potential to reshape the Church forever.”
The listening sessions conducted by the synod delegates are a first step toward this future. What did the delegates hear?
1. Overwhelmingly, parishioners at Saint Anthony’s feel a powerful and deeply consoling sense of community and connection and they speak with pride about the outward-facing impact of this community of faith.
2. They are troubled by Church attitudes toward and teaching on women and LGBTQ persons, and identify these as deal-breakers in terms of evangelizing the next generation – indeed many of our older parishioners find that their adult children, and therefore grandchildren, are not and do not intend to be active Catholics.
3. They are concerned about the current vitality and viability of the Church, both in the diocese of Bridgeport and in the US.
4. These concerns trouble many. Overall, however, parishioners also expressed gratitude for their faith, enthusiasm for Pope Francis, and pride about being Catholic.
Here are the voices of the community at St. Anthony of Padua in Fairfield, Connecticut:
1. Overwhelmingly, parishioners at Saint Anthony’s feel a powerful and deeply consoling sense of community and connection and they speak with pride about the outward-facing impact of this community of faith.
Parishioners at Saint Anthony’s expressed a strong sense of identity with the parish community – ‘Saint A’s is all about community.’ Several people remembered being invited to the parish or welcomed as they arrived by the previous pastor, Fr. John Baran or, more recently, by Dr. Eleanor Sauers, the parish administrator. Perhaps they spoke privately with Fr. John at a wedding or funeral at another parish, expressing concerns about their experiences of Church, and he invited them to try again, offering St. Anthony’s (‘I met John at a wedding and found some hope’). St. Anthony’s draws Catholics from a wide area, sometimes referring to itself as a place for ‘spiritual refugees’ – ‘If I didn’t go here, I wouldn’t go anywhere.’
To be clear, these parishioners ‘think it is ok that St. A’s is different and other place are right for other people.’ But, for these, St. Anthony’s is ‘home.’ They report a ‘vibrant community,’ that is unlike others they may have experienced, and they are grateful. Several spoke of Fr. John’s and Eleanor’s inspirational preaching, teaching, and presence, finding their pastoral gifts to be crucial for parish life.
The spirit of Vatican II is often invoked by parishioners, who connect this spirit with a sense of community, a purposeful engagement with the marginalized, and an open and inclusive sense of welcome – one reports being ‘drawn to something bigger and messier!’ Several expressed support and gratitude for Dr. Sauers, with one carefully observing that they were ‘impressed by how enthusiastically the new lay administrator was embraced.’ Noting that St. Anthony’s is ‘a special place,’ several said that they like being able to invite those seeking a parish home to try this one, confident that others will be attracted to this community as well. The service of the Fairfield Jesuit Community, whose members generously preside and preach at weekend liturgies and are available for baptisms, confessions, anointings and funerals, was also often mentioned by participants with gratitude. Saint Anthony’s parish community recognizes that the unique dynamic of lay leadership and inclusion they so value rests on the generosity of these members of the Society of Jesus.
Those who attend St. Anthony’s report being pulled into the life of a dynamic community. And while not all see this dynamism in contrast with earlier experiences, they are sharply aware of its value: ‘I’ve always had a positive experience of church. I came tonight because I want to maintain what we have here… [she continued, echoing the sentiment of several]…but I’m fearful, not sure we will always have this.’
They are also aware of how their experience of church over a lifetime prepared them for this community. Many spoke with gratitude of the Catholic tradition itself, often referring to parochial school education, and highlighting the role of women religious in their faith formation. That formation included a concern for the poor and marginalized, which is deep in the DNA of St. Anthony’s. Many spoke with pride about the outward facing impact of this community – its support for those in need in Fairfield County and, through parish connections, around the world. ‘I’ve seen the ‘love of neighbor’ change – growing up it was just a ‘poor box’ in the back of the church, now we do so much more.’ ‘I like being associated with a church that is known for caring for refugees all around the world.’
This sense of a focus beyond the immediate community is a powerful draw, several report – these also suggest that the Church’s commitment to social justice should be more widely known, particularly as this would engage young people. Several highlighted the Lenten soup suppers, which bring the St. Anthony’s community together, and generate donations for the Merton Center, as a key illustration of the way in which an experience of community can give rise to an expanding circle of care.
In addition, several reported pride that Fr. John had initiated membership with the Bridgeport Council of Churches. St. Anthony’s is the only Catholic parish associated with this active, justice-oriented, interfaith group.
2. They are troubled by Church attitudes toward and teaching on women and LGBTQ persons, and identify these as deal-breakers in terms of evangelizing the next generation – indeed many of our older parishioners find that their adult children, and therefore grandchildren, are not and do not intend to be active Catholics.
While those who came to these meetings were often older Catholics who are active in this parish community, they find that the Church’s public face – seen as judgmental, insular and even bigoted – calls them to question their affiliation with this public face, and makes it difficult to invite others, particularly younger adults, into the Catholic faith. On several issues, they observe, ‘we need more significant steps, not baby steps.’ ‘It’s almost embarrassing to be part of an organization that excludes women and sexual minorities.’
Over and over, the synod delegates heard things like this: ‘My two children went to Catholic schools, but they now find the church irrelevant.’ ‘My two 30-something sons – equality for women in the Church is paramount for them.’ ‘Pre-Cana was awful for my daughter. I have several children and many grandchildren; none of them go to church.’ (Several mentioned burdensome rules for those who do want to marry in the church.) ‘We turn young people away with these attitudes.’ ‘Unless we open our hearts we will lose young people. We can’t just be a boy’s club.’
These concerns had an urgency to them, as older parishioners see young adults as being deprived of the support of a faith community in a difficult world, and seek ways to bridge this gap: ‘We need to appeal to teens, who these days have such pressure to be perfect. They are the future.’ ‘Young people are our treasure.’ ‘I don’t think today’s youth are taught how to talk to Jesus, they’re not getting the solid foundation we received. Children aren’t shown how to pray.’ ‘The bright spots are the US Jesuit Ignatian spirituality centers, where experienced spiritual directors guide those seeking to develop a relationship with God. This is a powerful way to accompany young people.’
Broadly, parishioners asked how these questions could be engaged, not merely as isolated ‘issues,’ but as complex considerations about the tone and tenor of Church culture. ‘Doesn’t seem that ‘legitimate dissent’ is allowed. Why turn all the questioners away?’ ‘We change laws that are wrong in society, why not in the church? The patriarchal society here disheartens me.’
The question of greater roles for women, and the full dignity of women – and women and men as lay people – was frequently mentioned. as a point of deep concern. This sometimes included the question of ordaining women to the diaconate or priesthood. ‘It’s frustrating that the diocese is calling us to pray for vocations when there are plenty of lay people willing and able to use their God-given gifts – the Church’s priorities are so strange sometimes.’ ‘I’m hopeful when I see a religious sister in the Vatican equivalent to the role of a previous Cardinal. I want to see lay men and women with a say in the governance of the Church – for example, in choice of their bishop, maybe by interviewing final candidates. I want to see a ministry that’s open to all men and women.’
The issue of women and Church culture was reported with a sense of desolation. ‘I’m a professional woman, but in church I’m seen as having nothing to say. I’m 55, my peers do not go to church, their kids don’t go to church…I’m not sure coming here today is worth it.’ ‘I was there for the listening session after the 11:30 mass, I was stunned by the pain expressed by women at that session.’
Also, with regard to women and the Church, some voiced concern about the prominence of the issue of abortion. While some felt the Church’s opposition to abortion was an important witness, many argued that the USCCB seemed to focus exclusively on this, rather than addressing the many other questions that contribute to a ‘culture of life.’ Of particular mention was the USCCB’s near-silence on the death penalty: ‘Our Church is vocal and clear on abortion but silent on capital punishment.’
Many also called for a more inclusive Church culture with regard to the LGBTQ population. Welcoming and including LGBTQ Catholics, including a path to recognizing their relationships, was seen as important, as several older parishioners spoke of their struggle to continue to continue as Catholic after seeing their adult gay or lesbian children turned away – ‘why can we not welcome these?’
It is important to note that the parishioners at St. Anthony’s are not all of one mind, in many ways they do reflect the breadth of US Catholics and, on an individual basis, are not simply ideological. For example, some expressed concern about petitions that decry gun violence or war, yet some of these also called for married clergy, while others felt the Church’s identity rested on a strict continuity with the past.
For many, St. Anthony’s parish was viewed as a place of acceptance, a place to grow in their faith even as they questioned some aspects of Church doctrine and the culture that – intended or not – it has supported: ‘As a female, I’ve always felt like a 2nd class citizen. But here at St. A’s we are equal in God’s eyes and this Church’s eyes.’
More broadly, several cited their awareness of the numerous feminine images and metaphors for God as a helpful counterpart to the narrow picture often presented by some Church materials. Others suggested that broader frameworks for the Catholic tradition, such as that of Franciscan Sister Ilia Delio, were helpful in thinking about contested issues and could invite Catholic Christianity to greater vitality. Indeed, these also suggested that a broader narrative about Catholicism would help young people find a home in this tradition: ’We need to build greater awareness that it’s a shared global faith and that we have a way for them to exercise their faith…[and to find community:] this is our tribe… Some exposure to great spiritual writers would also give them a sense that their questions live here, their exploration can find a home here.’
3. They are concerned about the current vitality and viability of the Church, both in the diocese of Bridgeport and in the US.
The diocese of Bridgeport faces challenges similar to others across the US, particularly in the Northeast. Parishioners want to know how the sense of community that characterizes strong parishes can be maintained with closing churches and declining numbers. As Catholic parochial schools close, one observed, we lose a strong starting point for ‘parish unity and family identification with being Catholic.’ Others asked if we should be even more proactive, arguing that the current structure of parishes is unsustainable: ‘We’re fooling ourselves if the issue of physical maintenance and upkeep isn’t paramount and a problem to prepare for.’ ‘We have to recognize that Catholic education will not be the norm for most going forward (‘it’s over – will survive in urban centers, but that’s it’), we need to bring in the whole family, with activities that center on a community – like this soup supper. People want to bring their kids into a community. Parents are the first and primary educator of children. The financial model of the parochial education just doesn’t work.’
Others pointed to the challenges of parish life, and asked about the fit of the current model of the priesthood with this, some suggesting that the life of a celibate priest is not the only model for priesthood, others that ‘priests need to get out of the business of running the parish.’ Sometimes the challenges for priests and parish staff lead to negative encounters, as several mentioned bad moments at key events such as funerals and weddings. Still others suggested a broad re-thinking of pastoral ministry: ‘I’d like to see the pastoral councils more involved with bishop appointments; I’d like bishops to [bring a pastoral voice to] seminaries and learning centers; I’d like to open up the field by not mandating celibacy for ordained clergy…There is a place for the celibate life but not only celibates are suited to the priesthood.’ Some pointed to St. Anthony’s as a way forward: ‘Look at the job Eleanor has done – this could be a model for others to follow.’
There is a sense that the sexual abuse scandal has not been fully faced: ‘People who have caused fear and abuse are still in authority – so I’m calling for a kenosis in the church.’ ‘I’d tell Pope Francis that he can’t close the book yet on apologies related to the child abuse. I’d tell him that he’s not done yet, that healing still needs to happen.’ ‘Celibate males have been complicit in keeping silent. I’m over the exclusivity and male dominance.’ One former parishioner who submitted her comments in writing stated, ‘I stopped associating with the RC because I am ashamed by what had gone on and continues to this day.’
Several parishioners observed that St. Antony’s has had a fairly consistent ‘Vatican II profile,’ while other parishes in the diocese are moving in a direction that is more traditionalist. A few of these parishes, some observed, are not simply ‘traditionalist,’ instead they have taken on a divisive tone: ‘I’m very concerned about very conservative young priests – they are also not following or respecting Pope Francis. Breaks my heart to see the anti-Francis conservative talk on Facebook. Several parishes are not good advertisements for the Church.’ They observed that several parishes are ‘doing things like communion on the tongue, facing east, communion rail re-installed.’ One observed that these practices can, instead of reflecting legitimate difference, become a ‘fetish,’ and suggested that ‘we need to get beyond that, not denigrating the other in terms of how we worship!’
There was deep concern about these practices leading to wider rifts in the church, particularly in the polarized U.S. climate, with several observing that some bishops’ comments on President Biden were profoundly divisive: ‘The way the hierarchy treated the president is scandalous (Biden). I am deeply disappointed in the leadership. Hopeful that [a time will come when we can see] the humility and transparency in the hierarchy that we so need. I would like to see the hierarchy walk the talk, but they do not.’
The synod delegates noted that these concerns seemed to give rise to some skepticism about the synod process itself. Many suggested that, in passing reports from parishes to diocesan leaders to national leaders, much of the force of this input, particularly as it questions the status quo, would be stripped away: ‘I fear this Synod process will be like the telephone game, where the end will be a totally different message than where we started tonight.’ Others cited reports that some US bishops, and some parishes, were not taking the synod seriously at all: ‘I hope that fear doesn’t get in the way of the Church being able to change… [it needs to let] go of this constantly defensive posture.’ Indeed, while some concerns were expressed as concerns about whether the Church can communicate effectively, others were expressed as concerns about what the Church intends to communicate – and perhaps ‘the Church’ is simply more internally diverse than is acknowledged.
4. These concerns trouble many. Overall, however, parishioners also expressed gratitude for their faith, enthusiasm for Pope Francis, and pride about being Catholic.
‘I stay for the Eucharist.’ This was said by more than one person, many of whom also set this in a broad landscape: ‘I have a link to all the Catholics before me via historic and spiritual traditions, linked to all who came before us through the beautiful immigrant churches built here.’ ‘Vatican II teachings have been the most important in the 21st century – the grace and blessings from it have changed me.’ Several referred to mystical or spiritual traditions that were sustaining, as well as prayers and devotions that used the many feminine images found in scripture and the tradition – ‘there is a hunger for this kind of exploration.’ They felt these should be better known – that the Sunday Eucharist should ground a broad engagement with the Catholic faith. There was a ‘horizontal’ dimension to this awareness of catholicity as well: ‘I’m excited that we’re a world church now with 70% Catholics in Africa and Asia.’
Many expressed love for Pope Francis. ‘Francis, thank you for listening, for opening the dialogue. Thank you for being the Catholic that all – and non-Christians, too – see, for being the face of God. For shepherding the Church – going out, calling us back to this and away from triumphalism [rejecting papal trappings for a more simple lifestyle]. There needs to be a new resurrection. Christ was a revolutionary.’ Many recognized the difficulty of his task of leading global Catholicism, and the strength of character it took to address the many issues facing the Church. The synod delegates asked what those gathered would say to Pope Francis, and one answered: ‘I would say ‘Francis, help us find the courage to go forward not knowing how this will go. I think it will take courage to be the church as it is evolving.’
Many of these respondents coupled their admiration for Pope Francis with their appreciation for the steady focus of St. Anthony’s: ‘We are fortunate in this parish. The focus is on Jesus here…I think the Church should follow what Jesus Christ did.’ Over and over the delegates heard the value of inclusivity for the participants – ‘Jesus never turned anyone away.’ They connected this value to the vision of Vatican II, which was seen as ‘all about peace and justice and carrying out Jesus’ message and teaching.’ This sense that St. Anthony’s is a parish centered on Jesus’ teaching and way of life was the touchstone to which many of the observations above returned.
The synod delegates cannot emphasize enough how often people spoke with pride about being Catholic: ‘All my experiences, from Catholic school all the way through, have been positive – good pastors and confessors, women of faith who are inspiring, all wonderful.’ They see this in their own lives, but also in a highly public way, in the Church’s longevity and visibility [at this moment, observing the Pope’s active support for the people of Ukraine]: ‘My hope is that Christ is listening…We live in a deeply secular culture that puts a premium on radical individualism. I want our Church to provide a counter-cultural way to live – to be people of God when that’s not a relevant thing to be.’
Indeed, all who participated in these listening sessions seemed to welcome the opportunity to share their thoughts, concerns, hopes and faith with others. Above all, this is the blessing of this synod process, as one person, at the end of a session, remarked: ‘The hope I have are the people I have heard.’ And another added, ‘I hope the Spirit is able to touch each of us. While change is difficult, it can also be very hopeful for our church.’
***The use of ‘…’ above is to indicate that the delegates took notes as people spoke, and thus while the marked passages are close to verbatim, they were hand-written without the use of recording equipment or interruption of the conversation.