Cardinal Grzegorz Ryś has been appointed as the new archbishop of Krakow, succeeding the previous archbishop. The appointment marks a significant transition for the Church in Poland, as Cardinal Ryś is a globally recognized figure. The announcement was made by the Vatican, with Cardinal Ryś moving from his previous position as archbishop of Lódź. The outgoing Archbishop Marek Jędraszewski expressed gratitude for his time as archbishop of Krakow.
19 days ago
Pope Leo XIV appointed Cardinal Grzegorz Ryś as the new Archbishop of Krakow on November 26, 2025, accepting the resignation of the incumbent, 76-year-old Archbishop Marek Jędraszewski.1 2 3
This move places Ryś, previously Archbishop of Łódź since 2017, in charge of the historic Polish archdiocese once led by St. John Paul II from 1964 to 1978.1 2
The Vatican Press Office confirmed the decision, highlighting Ryś's deep ties to Krakow where he was born and ordained.1 3
Born on February 9, 1964, in Krakow, Ryś is 61 years old and studied at the city's major seminary, earning a doctorate in theology from the Pontifical Theological Academy.1 3
Ordained a priest in 1988, he served as a parochial vicar, professor of Church history, rector of the major seminary, and president of Poland's Conference of Rectors of Major Seminaries.1
Appointed auxiliary bishop of Krakow in 2011 and Archbishop of Łódź in 2017, Ryś was elevated to cardinal by Pope Francis in 2023; his episcopal motto is "Virtus in infirmitate" (Strength in weakness).1 3
In the Polish Bishops' Conference, he leads councils on religious dialogue and Judaism, and serves on bodies for ecumenism, culture, and family; at the Vatican, he is a member of the Dicasteries for Bishops and Divine Worship.1 3
Ryś emphasizes a missionary, merciful, and dialogical Church inspired by Pope Francis, while crediting his Łódź achievements—like synodal processes, youth encounters, and seminary formation—to divine work rather than personal effort.2 4
Jędraszewski expressed gratitude for his nine-year tenure, calling it a "great grace" amid the faith of Krakow's people, and plans to retire at St. Florian Parish in the city.2
Cardinal Stanisław Dziwisz, former Krakow archbishop and John Paul II's secretary, attended the announcement and praised Jędraszewski's service, noting it as not a full farewell.2
Observers criticize Jędraszewski for dividing the archdiocese through limited priestly contact, formal relations with laity, and political stances aligning with one side of Poland's debates, which alienated some faithful.2
In contrast, Ryś's farewell in Łódź was emotional, underscoring his reluctance to leave but acceptance of the move as God's will.2
The appointment is hailed as "good news" by Father Robert Tyrala, rector of the John Paul II Pontifical University in Krakow, who sees Ryś as a boundary-transcending shepherd focused on listening, especially needed after years of poor internal communication.2
Edward Augustyn of Tygodnik Powszechny views it as an "obvious pick" delayed from nine years ago, potentially less damaging than Jędraszewski's tenure, and praises Ryś's courage in evangelization, laity involvement, ecumenism, and Jewish-Christian relations.2
Tomasz Terlikowski calls it a "happy day" signaling Leo XIV's continuation of Francis's path toward pastoral openness, while Tomasz Krzyżak notes local advantages from Ryś's familiarity with Krakow's clergy but limited national influence due to his marginalized status in the bishops' conference.4
Dziwisz described Ryś as "our own man" who understands the community and will advance the archdiocese with prudence and love, akin to the current pope's style.2
Ryś's transfer marks a historic transition, positioning him as a successor to transformative figures like John Paul II and Cardinal Adam Sapieha, in a snow-covered Archbishops' Palace once home to Wojtyła.2
As a "Wojtyła kind of pick," Ryś is expected to revive faith, unity, and priestly relations in a divided Krakow, leveraging his seminary ties to 80-90% of local priests.2
His advocacy for a thorough abuse reckoning—evident in establishing Łódź's independent commission—offers hope for similar action in Krakow, amid national bishops' delays.2 4
The choice reflects Pope Leo's return to traditional elevations of key cardinals to metropolitan sees, departing from Francis's experimental appointments, while promoting synodality for lay voices and youth evangelization in Poland's clergy-dominated Church.2 4
Ryś's non-confrontational style, avoidance of politics, and focus on interfaith dialogue contrast with predecessors, potentially fostering renewal without ideological battles.4
How does a cardinal’s appointment shape ecclesial authority in Poland?
The appointment of a cardinal in Poland carries profound implications for ecclesial authority, intertwining historical resilience, structural governance, and synodal participation within the Catholic Church. Rooted in the universal role of cardinals as advisors to the Pope and electors of the Roman Pontiff, such appointments in Poland amplify national Church leadership, fostering unity amid historical challenges like partitions, occupations, and ideological pressures. This elevation not only strengthens the local hierarchy's voice in global Church matters but also reinforces the Polish episcopate's pastoral influence, particularly through episcopal conferences and synods, where cardinals often guide discernment and decision-making aligned with Vatican II's emphasis on collegiality.
In Poland, the Church's hierarchical structure has long been intertwined with the nation's identity, a bond forged since the year 1000 with the establishment of the ecclesiastical order at the Assembly of Gniezno. Cardinals have historically served as pillars of this structure, providing stability during times of crisis. For instance, during the partitions and occupations, the Church, led by figures like Cardinal Adam Stefan Sapieha, resisted destructive forces, upholding dignity and faith amid war and totalitarianism. Sapieha's uncompromising stance exemplified how cardinals embody the "heritage of the holy martyr bishops Wojciech and Stanislaus," permeating Polish consciousness and ensuring the Church's role as a support for society when state structures faltered.
This historical role extends to the 20th century, where cardinals like Karol Wojtyła (later Pope John Paul II) were appointed amid communist pressures. Wojtyła's elevation to cardinal in 1967 by Pope Paul VI marked him as Archbishop of Kraków, positioning him as a key figure in renewing the archdiocese through synodal efforts that reflected Vatican II's teachings. Such appointments reinforced the episcopate's unity with the Apostolic See, transforming cardinals into symbols of continuity and resistance. As John Paul II noted in addressing Polish bishops, the hierarchical order—crowned by cardinals—rooted national history in the Church, aiding survival through partitions and occupations by deepening identity and faith. By 1983, the Polish episcopate included 85 bishops, with cardinals like those in Gniezno and Warszawa leading this expansion, underscoring their centrality in maintaining ecclesial authority.
Canon law defines cardinals as a special college assisting the Pope collegially and individually, particularly in the daily care of the universal Church. In Poland, this universal function manifests nationally through the Polish Episcopal Conference (PEC), where cardinals hold deliberative votes and often leadership roles, shaping pastoral governance. The PEC, comprising all diocesan bishops and equivalents, ensures collaboration for the common good of particular Churches. Cardinals, as senior members, influence plenary meetings, with statutes reserving presidency for diocesan bishops—frequently cardinals—to prevent dilution of authority by auxiliaries.
Historically, Polish synods illustrate this shaping power. Provincial synods under Gniezno's archbishops, including cardinals, drove conciliar reforms, unifying Church law post-independence and post-World War II. The Second Plenary Synod of Poland (1991–1999), convened after Vatican II, highlighted "signs of the times" at the millennium's threshold, with cardinals guiding reflections on evangelization and renewal. John Paul II praised these efforts as contributions to Christian life, linking them to earlier synods under cardinals like Karnkowski. In Kraków, Wojtyła's pastoral synod (1972–1979) involved lay consultations, maturing resolutions that transferred Vatican II's vision into local life, demonstrating how a cardinal's leadership fosters co-responsibility.
Recent cardinal appointments, such as that of Grzegorz Ryś in 2023, exemplify ongoing influence amid synodality's emphasis under Popes Francis and Leo XIV. Ryś, Archbishop of Łódź since 2017, convened the archdiocese's fourth synod in 2018 to address priest shortages via permanent diaconate, introducing it in 2019 and establishing a Neocatechumenal seminary. His roles in the Dicasteries for Bishops and Divine Worship position him to bridge local and universal authority, advising on episcopal nominations and liturgical matters. This aligns with the PEC's structure, where cardinals ensure "sound decentralization" while serving the Pope and bishops.
Synodality, a "constitutive element" of the Church, enhances this authority through dialogue involving the sensus fidei. Cardinals in Poland facilitate this by promoting discernment, accountability, and fraternal correction, countering self-referential tendencies. As John Paul II emphasized, the College of Cardinals' activation post-Vatican II reveals episcopal collegiality, with Polish cardinals aiding the Petrine ministry in teaching, pastoral care, and sanctification. In consistories, they counsel on major issues like diocesan creations and concordats, informing the Church globally while grounding national decisions. The consistory's advisory role—treating faith, canonizations, and bishop nominations—mirrors how Polish cardinals, through the PEC, address local challenges like evangelization.
While cardinals bolster authority, nuances arise from Poland's context. The Church's deep national ties can amplify a cardinal's influence beyond ecclesiastical bounds, yet canon law limits delegation, ensuring personal participation. Disagreements in episcopal conferences require papal recognitio for doctrinal decisions, maintaining unity. Recent documents stress that synodality avoids public opinion's sway, with bishops as "interpreters of the faith," preventing any perceived leveling of authority. In Poland, where the episcopate faced atheistic ideologies, cardinals like Ryś continue this witness, balancing local autonomy with Petrine primacy.
In conclusion, a cardinal's appointment in Poland shapes ecclesial authority by historically anchoring the Church in national trials, structurally leading the PEC and synods, and synodally fostering global-local dialogue. From Sapieha's resistance to Ryś's reforms, these elevations ensure the Polish Church's fidelity to apostolic tradition, collegiality, and mission, as urged by recent popes. This dynamic not only sustains pastoral vitality but also witnesses to the Church's enduring service to the People of God.