GUIDELINES FOR COMMUNAL DISCERNMENT prepared by the Communal Discernment Committee Sisters Rosemary Hufker, chair, Anna Marie Reha, Marilyn Kesler, Sandra Weinke and Associate Laura Stierman School Sisters of Notre Dame Central Pacific Province December 2013 1
What is Communal Discernment? Communal discernment is a prayerful, conscious process that enables a deep attentiveness to the workings of God in all of life. It is a means to: Recognize and acknowledge what God is doing, and desires, Truly listen to the Spirit who enlightens and prays within all participants, Let go of those ideas and prejudices that keep participants from truly listening and understanding the ideas of others, Hear and obey the voice of God. Communal discernment engages all participants to seek the will of God together. To be open to the prompting of the Holy Spirit, and to be free enough to listen attentively, prayer and dialogue are essential. Prayerfully and reflectively the participants: Consider an option or action based on individual and communal experience, Share truth (hopes, fears, dreams, concerns), Listen attentively to the truth of others, Pray to be free individually and communally in order to listen to the Spirit. Communal discernment is more than attaining an agreement. It is a process that allows a group to arrive at a decision based on deep listening, reflection, and sharing. What distinguishes communal discernment from other approaches to decision making is the incorporation of prayer, reflective quiet, and attentiveness to the signs of the times. For School Sisters of Notre Dame, Scripture and You Are Sent are important resources. Experience, reason, intuition, and insights from all in the group are important and welcomed. Common direction and common good are sought through cooperation and collaboration. This process allows a group to respond together to the call of God. Why do we as School Sisters of Notre Dame engage in Communal Discernment? You Are Sent, Scripture and the Acts of the General Chapter give direction to communal discernment. The mission is carried out through a common search for and doing of the will of God. This common search empowers participants to live God s mission and to proclaim the Good News, promote unity, and help one another grow to full maturity in Christ (YAS, C20). You Are Sent also says that, In community we strive together to seek and do God s will, and this striving is done through communal discernment. (YAS, C18) Life in our faith community is a giving and a receiving of love and respect, a living together in trust, openness, sincerity and forgiveness. Through this kind of presence to and for one another, 2
through prayer, dialogue and ministry, we become a community of one mind and one heart (YAS, C7). Christians are exhorted to be of the same mind, having the same love, being in full accord and of one mind Let the same mind be in you that was in Christ Jesus (Phil. 2:2-5). School Sisters of Notre Dame are each responsible for participating in communal discernment. because all bring individual insights, gifts, and truth to this process. Because the Spirit works in each sister, she shares responsibility for the life and mission of the congregation, for our common efforts to know and to do God s will (YAS, C41) How Does the Communal Discernment Unfold? You Are Sent (YAS) states, In individual and communal discernment we pray, probe, listen, speak, and reflect in order to know God s will (YAS, GD26). Though it is a process, it may be helpful to think of discernment as having distinct stages: TOPIC: Clarify the issue that is to be communally discerned. PARTICIPANTS: Identify the appropriate persons for the particular discernment. DATA: Gather and share information and experience. INSIGHT: Surface questions for understanding. TRUTH: Ask how Scripture and YAS inform our decisions. OPTIONS: Surface the possibilities. ENVISION: Test each option with mind and heart. ACT: Decide on a course of action. LOVE: Embrace God s will, our mission. Each stage of communal discernment integrates prayer, reflection, and dialogue. C. Otto Sharmer in Theory U offers another description of communal discernment. Stages of Systemic Communal Discernment CO-INITIATING: uncover common intent Stop and listen to others and to what life calls you to do here we name and clarify the issue we need to address CO-SENSING: observe, observe, observe Connect with people and places to sense the system from the whole; here we gather data, new information as we suspend our assumptions to see what is operative with fresh eyes. CO-PRESENCING: connect to the source of inspiration and will Go to the place of silence and allow the inner knowing to emerge, here we ask where is God in this; what are we called to let go of, what is crystallizing, what does Scripture and YAS call us to in light of this issue? 3
CO-CREATING: prototype the new in living examples to explore the future by doing Called to have the courage to risk and take action for the common good CO-EVOLVING: embody the new in ecosystems that facilitate acting from the whole If what we have tested and lived into is meant to be, it will become a part of our communal life. We will have a sense of peace and knowing this is the work that is ours to do. What Predispositions are Needed for Communal Discernment? In order for persons to participate fully in the discernment process it is important that they are clear about and agree to the principles and the process to be followed. Before approaching any particular issue, it is advisable for a group to make a commitment about how they will interact with one another and how they will make a decision. What are the values, beliefs, hopes, and behavioral norms that guide the participants engagement? Guidelines that may be part of the communal discernment include the following: Gather good data and basic factual information, identifying alternatives and possibilities. Keep all possible options open in order that creativity may contribute to the process. Lay aside all biases and blocks to the Holy Spirit, leaving the outcome to God s direction, being willing to consider new ideas, and being obedient to the results. Maintain a community and climate of prayer so that the central question is not What is the group consensus? but What is the leading of Christ in our midst? Ask and respond to the question, Where have we sensed God s affirmation in what we have been about? Spend time in personal reflection and prayer, listening for God s intimations of the future and hints of God s direction. Share with the community what one has seen, heard, or felt in the reflection time and listen for insight and wisdom in the dialogue, for to each is given the manifestation of the Spirit for the common good (1 Cor. 12:7). Remain humble. Be aware God may be speaking through another person. No one possesses all of God s truth. Wait for God s timing. Continue to ask God for direction during the waiting. Speaking with a united voice depends on waiting long enough to receive a common sense of leading. Distinguish preference from conviction. If disagreement is a matter of preference, release your viewpoint to those gathered and do not stand in the way. When consensus begins to emerge, continue to offer all plans and commitment to God for reshaping. 4
When Is Communal Discernment Helpful? A discernment process is not needed for all types of decision-making, for example, when dealing with routine organizational business, when an issue has near or has full consensus, or when clear alternatives have been identified and further discussion is not likely to surface more options. Rather, communal discernment is important when: dealing with significant matters that affect all those who are involved; a sizable minority or range of views is present; more voices or ideas need to be included; more options need to be explored; consensus needs to be built; a diversity of cultural backgrounds is present and persistent; or substantial division exists. Utilizing the communal discernment process is important within provincial assemblies, assemblies of the whole and extended assemblies, when discerning significant issues that affect the entire group, province or congregation. At the same time, the process is also beneficial when used by committees, tasks forces, and smaller groups. The process of communal discernment should be used by local communities or communities by connection when individuals are discerning community and ministry. Preparation Needed for Communal Discernment Introduction to communal discernment o Teach an overview of the communal discernment process before engaging in it o Clarify how discernment differs from debate, majority/minority voting o Develop ground rules (covenant) o Recognize the flow of quiet, prayer, reflection, faith sharing o Train small group leaders o Possibly practice portions of the communal discernment before engaging in the whole process Meeting Space o Accommodates the needs of the group(s) in order that they may be seated face-to-face at circular or square tables o Is a prayerful atmosphere, free of noise and distraction o Has room for a prayer center as a visual reminder that we seek to know the mind of God 5
Characteristics of Group(s) o Group size is about 8 so that everyone can participate o Stable groups help to build trusting relationships with each other; this in turn, frees them to listen and share deeply as they discern God s will. Time o Time limitations can highly diminish the fullness and effectiveness of a discernment process. o In the Ignatian understanding of discernment, God speaks in peace, clarity, and usually slowly. Roles and functions o Preparation Group o It is advisable that the agenda be designed in advance. Who know the content of issues coming before the body Who anticipate which issues the body addresses by a discernment process Who, if the agenda of given meeting needs to include more than the issue to be discerned, can limit the number of matters that the body considers to allow enough time for the discernment process Who can plan for more than one meeting around the issue given the range of views of the participants, the complexity of the matter, and the time it takes to build consensus Facilitator. The facilitator holds the group accountable to the ground rules (covenant), invites input from group members, observes the dynamics in the group as well as the content of what is offered, calls for times of prayer, refocuses dialogue when needed, and voices the leanings to articulate an emerging direction. Scribe. The scribe records comments, options, leanings, and resolutions during the course of the process in a way that all can see (chalkboard, newsprint, projected screen). When a final resolution is determined the scribe writes the exact wording to record in the minutes. For individuals discerning community, ministry, personal journaling may be the appropriate means to record the process. Intercessor. An intercessor is someone who does not actively participate in the group but could be visibly present in the group and holds the group in prayer as they proceed. 6
What Is the Role of Dialogue in Communal Discernment? What is dialogue? Dialogue is a special kind of discourse that enables people with different perspectives and worldviews to work together to: o Dispel mistrust and create a climate of good faith o Break through negative stereotypes o Shift the focus from transactions to relationships, creating community o Make participants more sympathetic to one another even when they disagree o Prepare the ground for negotiation or decision making on emotion-laden issues o Expand the number of people committed to decisions on challenging issues. In dialogue is it important that one believes that the other(s) have a piece of the answer. When there is honest dialogue then the conversation is collaborative and both parties are looking for a common understanding and common ground. Open dialogue requires listening to understand and find the basis for agreement which can lead then to discovering new possibilities and opportunities. In this way dialogue is active listening, a giving and receiving through conversation and sharing. Why do we dialogue? As described by Stephen Bevans and Roger Schroeder in their book Prophetic Dialogue, God s very nature is to be in dialogue: Holy Mystery (Father), Son (Word) and Spirit in an eternal movement or flow of openness and receiving, a total giving and accepting, spilling over into creation and calling creation back into communion with God-self (p. 26). If God s inner nature is one of communion and dialogue and God s outer movement is to act in dialogue and call to communion, how much more important dialogue is required as we direct our lives toward the oneness of the same Trinity. In YAS we take mutually responsibility to develop an attitude of dialogue in order to become more and more a community of one mind and one heart (YAS, GD2f). School Sisters of Notre Dame declare that our mode of deliberation on all levels is discerning: reflective, prayerful, dialogic. Authentic dialogue presupposes prayerful reflection and the gathering of necessary information. It requires not only a readiness to be changed but a willingness to search corporately in faith and love, to speak sincerely, and to listen in openness (YAS, GD55). In the 23 rd General Chapter Directional Statement, Love Cannot Wait, we say that we commit ourselves to embrace dialogue as a way of life that leads to new discoveries about ourselves and others and to conversion, reconciliation, and healing. 7
Characteristics of dialogue Numerous characteristics of dialogue are easy to name: respect, openness, willingness to listen, willingness to learn, attentiveness, vulnerability, humility, frankness. Stephen Bevans and Roger Schroeder add several other important characteristics. One of these characteristics is repentance (p. 30). In repentance one acknowledges one s failure to listen, to love, and we pray that we may be forgiven, that we may change, that we may forgive (YAS, C36). Bevans and Schroeder go on to say that dialogue must be carried out in the same spirit of meekness that characterized Jesus himself. Dialogue needs to eschew all arrogance or bitterness (YAS, C35). We learn, with God s grace, to trust that his power is at its best in weakness. With this assurance we dare to open ourselves ever more deeply to God and others (YAS, C35). Another important characteristic is that of confidence not only in the effectiveness of one s own ability to communicate, but also in the good will of both parties in the dialogue (Bevans and Schroeder, p. 35). This mutual trust is expressed in You Are Sent when it says that the in mutual responsibility we trust one another, presuming the good will of each (YAS, GD2) And the final characteristic that is important to dialogue is discernment which allows us before speaking, to take great care to listen not only to what people say, but more especially to what they have in their hearts to say. Only then will we understand them and respect them and even, as far as possible, agree with them (Bevans and Schroeder, p. 35). You Are Sent calls us in individual and communal discernment to pray, probe, listen, speak and reflect in order to know God s will. In the common recognition of this call, we reach consensus decisions (YAS, GD26). Discernment of what we are hearing and of what we will say leads us to understanding and respect. What is contemplative dialogue? Contemplative dialogue is honest dialogue. In her book, Discernment: A Path to Spiritual Awakening, Rose Mary Dougherty, SSND describes dialogue as a way of being with God (and with each other) in our differences, allowing those differences not to become a vehicle of separation but a window into the many faces of God s truth (p. 64). It is in this stance that we can, not only name our differences, but can name our common desire to listen, to be changed by what we hear, and to trust God even more than we trust what we want to hold onto. In contemplative dialogue we cannot or should not enter into the process of discernment with a preconceived notion of what the outcome will be. If we are pre-decided, then there is no room for transformation, change, or for the Spirit to move and have its being among us. Contemplative dialogue can manifest a group s willingness to allow God to reveal its true identity, to do a new deed among us (p. 65). 8
What is prophetic dialogue? Prophetic dialogue is the ability to listen, to be attentive, to see and have sensitivity to the world. It is the ability to listen carefully to God and discern the signs of the times. Prophetic dialogue is to speak forth and speak out. It is the practice of opening our ears to listen, to listen intently to God s Word, and our tongues to speak, to speak boldly and confidently. In this stance one needs to dialogue with how God s Reign is already present and to acknowledge where it is not yet present (Bevans and Schroeder, p.113). Prophetic dialogue is required in order to intensify our efforts to witness to unity in a divided world by holding all in common ( Love Cannot Wait ). Bibliography Stephen B. Bevans and Roger P. Schroeder, Prophetic Dialogue: Reflections on Christian Mission Today, published by Orbis Books, Maryknoll, NY, 2011. Rose Mary Dougherty, Discernment: A Path to Spiritual Awakening, published by Paulist Press, Mahwah, NJ, 2009. C. Otto Scharmer, Theory U, Fig. 21.1 The Five Movements of the U Process, published by SOL (the Society of Organizational Learning), Cambridge, MA, 2007. You Are Sent, Constitution and General Director of the School Sisters of Notre Dame, Milwaukee, WI, 1986. Logo Designed by Sister Sandy Weinke, SSND 9