Navigating Change

NAVIGATING CHANGE

OPENING PRAYER

Loving and gracious God you have called us to live a life reflecting the values and actions of Jesus, our brother and friend. You have been with us guiding us and unfolding the divine life into our hearts, our communities, our world and the universe. Continue to make us aware of your presence---that ever-creating love that forms us, melds and transforms us. Strengthen us with your Spirit as we experience change and transitions while honoring the past, dealing with the strengths and struggles of the present, recognizing our losses, deepening our relationships and articulating our hopes for the future which you are continually creating. We ask this in the name of Jesus and through the power of your Spirit.

Amen.

READING

2 Thessalonians 1-4

Sisters, we ought to thank God always for you, as is fitting, because your faith flourishes ever more, and the love of every one of you for one another grows ever greater. Accordingly, we ourselves boast of you in the churches of God regarding your endurance and faith in all your persecutions and afflictions you endure.

The Word of the Lord. All: Thanks be to God.

FOR REFLECTION AND SHARING

What words particularly spoke to you from the reading or opening prayer”
What do you find comforting and or challenging?
What is one “take away” you have from our praying together?

GENERAL INTERCESSIONS

Response: Loving God, hear our prayer

Stir the fire of your Spirit in us so that we may continue to be faithful to your unfolding mystery, we pray…

Animate us to care for each other with loving patience and humility, we pray…

Inspire our governmental leaders to alleviate poverty and homelessness, we pray…

Guide our Church leaders to act with mercy, compassion and justice in all they do, we pray

For what else and whom should we pray?

All; Accept our petitions as a sign of our confidence in your loving mercy. We ask this through Jesus, our brother and friend.

All: Amen

CLOSING Common prayer of choice or hymn.

Navigating Change in Religious Life

Congregations of Religious Women have been at the center of many transitions for more than ten years. Projections show thatsignificant transitions will continue for at least the next decade. Some of the important transitions include:

discovering new ways to collaborate and share human and financial resources amongst religious institutes
“forming” others to take over the sponsorship of various ministries.
selling of some institutions to non-profit and for profit entities
coming to completion or “refounding” the institute
developing new understandings of how the Spirit is working to make something new.
being a sign and symbol in the evolving world of the Spirit’s presence

William Bridges, in “Managing Transitions: Making the Most of Change”speaks to the new work environment. Innumerable changes have affected it. Bridges points out that change is part of life and rapid change is inherent in all organizations in the 21st century. Transitions according to Bridges call for psychological reorientations. The chart which follows illustrates not only Bridge’s thinking about endings—wilderness zone—new beginnings, but also the work of the late J. Gordon Myers. He dealt with institutionaltransitions in terms of remembering the past, articulating the present, grievingand letting go, knowing what is remaining the same or deepening, as well as engaging the hopes and dreams for the future. Bridges names the phases in dealing with change—the transitional elements, while Myers describes the five areas that need attention to successfully navigate the wilderness zone and move from what is dying to what is struggling to be born. From a faith perspective we are talking about the Paschal Mystery at play as religious institutes evolve into the future.

Endings can happen when we can no longer be as actively involved in ministry as we once were; when we need to sell the motherhouse; when we need to drastically change how the elderly are cared for; when we need to give up the sponsorship of a hospital, school or other service entity. Endings become stressful when comfort levels are lost, when confidence is shaken; when a person’s or institution’s very identity is changed or questioned. The more radical the change, the more vulnerable people are to paralyzing stress.

Before we can get to new beginnings we go through a “wilderness zone.” We are not sure where we are being led, or why? We wonder what we have done wrong or what we could have done and did not do. We can become demoralized and disoriented. We search for energy to keep on the journey, especially because we are not sure where it will lead us. We wonder if even in our life time will we know where we are going and what it will look like. At times we are in denial and spend a lot of time trying to “fix it.” The “wilderness zone” is like a desert without any paths or guideposts. The source of nourishment is not reliable. We have glimpses of the future, the goal, but they disappear just as we are about the embrace them. Such is the spiritual journey on which many of us find ourselves.

The following diagram integrates and illustrates elements of the evolving path through transitions, incorporating both Bridges’ and Myers’ work.

TRANSITION PROCESS

LESSENING RESISTANCE

TO CHANGE--

BELIEVING AND ACTING

ON THE PASCHAL MYSTERY--

AND THE OUR EVOLVING

CONSCIOUSNESS OF

THE SPIRIT’S ON-GOING

AND CREATIVE

POWER IN THE UNIVERSE

Two images from Scripture help us understand the wilderness zone—that in between time when something of significance has ended and new beginnings are waiting to be born. One is the metaphor of Moses in the Desert and the other is the Disciples on the Road to Emmaus. Moses journeyed in the desert for many years. The old days of oppression had ended, but the Promised Land was still far off. Along with ending the oppressionby the rulers of Egypt, the reality of knowing what to expect, how to survive in a foreign land and everything that was familiar, also ended. There was disarray in the desert; the culture was changing; new rules were emerging; the old “survival methods” no longer worked. People were living by trial and error. As the Israelites looked back, they were beginning to think that life in Egypt was not all that bad. At least they had food and water. The Israelites were not handling the unpredictability of the wilderness very well. But there was no turning back.

The story of the Disciples on the Road to Emmaus is also a story about transitions. The disciples are very disillusioned. They were secure; they believed that Jesus was “the real Messiah.” They were bonded with him. They thought they knew his expectations of him. They understood what their jobs were and how to do them. The expressed their troubles to whom they thought was a total stranger. They were hurting. The “stranger” listened compassionately—no putdowns—and then shared his perspectives. After offering him hospitality they recognized the reality of the situation. Their openness in times of stress led them to new understandings and energy. Their transition was painful, but their openness to embrace the “stranger,” the unknown, led them to new beginings.

These two Scripture stories help connect us in solidarity to our past, to our legacy of experiencing periods in the wilderness, of questioning and disappointments. They give us, as well, models from our traditions who showed openness, who demonstrated a welcoming spirit even in the midst of self-absorption, who were open to the thoughts of others and who discovered new life, new ways of thinking, new possibilities traveling with others through the wilderness. Wilderness experiences are opportunities for developing deeper bonds between us.

In reviewing Gordy Myers’ “circles, it should be noted that the five topics noted in the circles often overlap, and are frequently revisited. They need not be addressed in any particular order.

Remembering the past is critical to getting out of the wilderness. Recalling the sustaining vision and hardships that the “early Sisters” endured, how the Sisters were great teachers, or principals or presidents of colleges, how they directedhealth care ministry, headed departments, founded social service agencies is important. It points to quality ministry and great contributions to the Church and the world. Sharing how one remembers the charism and challenges the Sisters experienced over the years and the changes they embraced give us insights and energy to be engaged in change today. Recalling the past does not mean it needs to be idealized or romanticized; it needs to be honored for its challenges as well as the values it espoused.

Articulating the present with its strengths and struggles empowers people to begin to take steps out of the wilderness. Even in the midst of chaos, there is strength. Seeing what those strengths are and naming them give groups power to act upon them. Many of the struggles in the wilderness zone deal with loss of meaning. Margaret Wheatley notes that “all change results from a change of meaning. Change occurs only when we let go of our certainty, our current views, and develop a new understanding of what’s going on.” During the transition time it is important to encourage conversation about strengths and struggles. This helps individuals and groups articulate meaning. It assists people to deal with the “heart of the matter.” Dialogue in the wilderness zone aids people not to feel isolated, not to feel disenfranchised. Conversationsmobilize the “wanderers” and help them feel connected and bonded with other pilgrims.

Grieving losses and hurts, naming them, empowers people to let them go. The Disciples on the Road to Emmaus were basically grieving. They were hurt, let down. Who could they trust? To help them during this time, note that it was both the connection to the past as well as their honesty and openness in the present that helped them see reality anew.

Using artifacts from the past, sharing “relics” of former practices, distributing memorabilia are all ways to help people deal with what has been and acknowledge their grieving. In one case, where a 100 year old courtyard and a small hospital chapelwere being torn down to make space for a new medical diagnostic unit, the Sisters were invited to have a brick or take an iris bulb as a memento of what had been. At other times windows or other artifacts from chapels or atriums of old buildings are incorporated into the new edifice to remind people of continuity with the past. Even Moses brought the bones of Joseph (Ex 13:19) with him into the wilderness to help connect the people with the past. Using storytelling, prayer and reflection interspersed with shared meals allow people to contribute to meaning and connect with each other during the transition in the wilderness. Such events help diminish isolation and encourage bonding.

Faithfully remaining the same or deepeningunleashes new possibilities. The chaos of the wilderness often presents opportunities to regroup and come to a new or renewed realization of what the meaning and purpose of life is. Sr. Carol Zinn emphasizes the “life” part of religious life—and notes it is a life—not a ministry. Invitations to more deeply realize this occur in the wilderness zone. It is a time to grow and be nurtured by the strengths, starkness and beauty of the wilderness. It is a chance to question basic premises and come to new realizations.

New cultures are created in the wilderness zone; new relationships are formed; new insights into faith are made. The Ten Commandments came out of a culture of the wilderness where new rules were needed, new associations were made, and where mutual trust and respect were needed. Wandering in the wilderness zone often provides opportunities for reflection and contemplation. It is a time to see the interconnections between the Paschal Mystery and our own suffering and loss in a transition time. If we can connect to the bigger picture such as the new consciousness about the evolving universe or the cosmic insights or connections to the life-death-resurrection mystery of Christ, we will be less inclined to “live in pity city,” less vulnerable to cynicism and more energized in time to contribute to a hope-filled future.

Discovering hopes and dreams for the future is the fifth of Myers’ areas, which, if attended to, helps people move through the wilderness zone.When people are embedded in the morass of change and transition, it is sometimes hard for them to envision a positive future. Given time, patience, and invitations to create something new, those experiencing transitions will begin to get energy to help buildsomething new. At first it may just seem as a glimmer of light, then it will grow to be a beacon of hope and new life.

Transitions which are handled well can produce amazing results:

Innovation can blossom in the wilderness zone. The creative tension between the past and what could be is fertile ground for ground-breaking ideas.

The wilderness zone presents opportunities for fruitful conversation. Margaret Wheatley reminds us that “conversations take time. We need time to sit together, to listen to worry and dream together—to engage in contemplative dialogue. As this age of turmoil tears us apart, we need to reclaim time to be together. Otherwise we cannot stop the fragmentation.”

The skills and abilities to successfully navigate the Wilderness Zone include sharing memories, listening to the heart of the other; being attentive to the facts and realities; engaging in storytelling and ritualizing; using conversation and dialogue to connect to each other; reflecting on the meaning and purpose of the health care endeavor; and being able to mobilize a group to care for each other at the same time it moves forward out of the wilderness.

FOR REFLECTION AND DIALOGUE

As you see it today, what things have recently ended or are in the process of ending in terms of religious life?
What has been or currently is your experience of the wilderness zone?
What are some glimmers of hope you see for something new emerging related to religious life of the future?
What are three significant things you want to honor from the past? In the past in what ways did religious life influence the Church and the world?
What are three strengths you personally see in your community today? What are three challenges you find? In what ways is religious life influencing the Church and the world today?
What are three poignant losses you feel in terms of where religious life is for you today or losses you anticipate enduring in the near future? What do you feel will help you in the “letting go” process? In what ways is the grieving process a reflection of the paschal mystery?
What do you see is remaining the same or offering opportunities for deepening in relationship to religious life?
What are your hopes and dreams for the “short-term future” and the long term? In what ways will religious life, in no matter how it evolves, be a positive influence on the Church and the world?
Sr. Carol Zinn talks about two thrusts during these times of change: to desire to be faith-filled and hopeful and the decisions needed to be joyful and peaceful. In what ways do these insights reflect some of your own thinking? What challenges and energies do you have related to these insights?
In what ways can intentionality and focus during these times of transition lead to transformation, both for individuals and communities? What influence might the way Sisters participate in the evolution of religious life have on the Church and world?

Maureen Gallagher is a consultant with The Reid Group, specializing in serving religious congregations of men and women, parishes, schools and dioceses. She co-authored with John Reid, The Art of Change: Faith, Vision and Prophetic Planning. 800-916- 3472.