SESSION FIVE
ReconciliationTODAY – What does our spirituality say about it?
Brigid Lawlor, RGS, Presenter
FINAL STAGES OF THE JOURNEY:
Sitting down at the Table
Individual and Social Reconciliation
POWERPOINT SLIDE: YOU SPREAD THE TABLE BEFORE ME
INDIVIDUAL RECONCILIATION
During the last session you prepared the banquet. We saw that the steps for individual/personal reconciliation are: Reconciliation, Forgiveness and Repentance.
POWERPOINT SLIDE: INDIVIDUAL RECONCILIATION
1. Reconciliation
2. Forgiveness
3. Repentance
Reconciliation
In individual reconciliation, the victim comes to terms with the painful experience, a past memory, etc. She or he becomes reconciled with the wrongdoer. The consequence of this internal personal work is forgiveness.
Forgiveness
As you can see, reconciliation and forgiveness are not the same thing. One enables us to move beyond the past. The other restores a relationship. The relationship is seldom as important as the inner peace that comes when recognizing that the past is past. (Joan Chittister)
You will recall from the earlier sessions, that coming to this point often requires a lot of story telling – over and over again, and waiting for the time when we are strong enough to be independent of whatever, whomever it was that so ruthlessly uncovered the need in us.
Forgiveness is a topic for another three day workshop. Unfortunately we don’t have enough time to delve more deeply than we have thus far into the topic. St. Mary Euphrasia is a model for us, there are many stories about situations where she was called upon to forgive; she encouraged others to do the same. In a personal letter to Sr. Mary Dosithia Joseph , 1837 she said “let gratitude to God enable you to forgive.” She says that “little by little you will be completely transformed.”
Repentance
In the ideal situation, the wrongdoer is open to reconciliation and is still alive so that an encounter can take place. There is an encounter. When the victim forgives, the wrongdoer is lead to repentance.
(Pause briefly for questions/reflections on Individual Reconciliation)
POWERPOINT SLIDE: SOCIAL RECONCILIATION
SOCIAL RECONCILIATION
So far we have looked primarily at individual reconciliation. However, we are also called to be agents of social reconciliation. We have many documents in the congregation, which encourage us to challenge the unjust structures in our society.
Lets listen to some of them.
In the Sisters of the Good Shepherd Constitutions on Mission and Spirit we read:
POWERPOINT SLIDE: Picture of the world
READER No. 1:
"Our commitment to reconciliation demands that we promote justice and peace in a world disturbed by sin and conflict. In our ministry, we collaborate to help bring about change in whatever condemns others to live a marginalized life. This witness to justice must possess those characteristics of merciful love, which are of the essence of the gospel and the social teaching of the church." (Const. No. 6)
POWERPOINT SLIDE: Some Contemplative Sisters at the General Assembly
More recently, at the 2003 General Assembly our Contemplative Sisters stated:
READER No. 2:
We live in a globalised world marked by disparity and inequality, whose victims are most often women and children. With a critical-contemplative perspective, we have analyzed this reality, characterized by violence, poverty and exclusion, and by events that have disrupted world peace.
Compassion that lovingly embraces the suffering of humanity is at the heart of our call as contemplative women. The analysis of reality challenges us to be visible as prophets in our contemplative life.
Challenged . . . We recognize justice as an essential value, deeply rooted in the Gospel and our Good Shepherd spirituality. We wish to integrate justice, peace and the integrity of all creation in our life and mission.
Committed . . . To grow in our commitment to justice, peace and the integrity of creation as an essential part of our identity as Contemplative Sisters of the Good Shepherd.
POWERPOINT SLIDE: Some Apostolic Sisters at the General Chapter
READER No. 3:At the 2003 General Chapter we said:
The reality, which we live, challenges us: The poor become poorer and the rich, richer; women and children are exploited and trafficked; migrants, refugees, indigenous peoples, Dalits, and many others are excluded and marginalized. Young people search for meaning in their lives, and elderly live in isolation, despair and fear. Nature is not respected and economic self-interest seems to have the last word.
We live this reality where the richness of communication, solidarity and spirituality are intertwined with oppression, war, violence, and a lack of social, political and economic well-being.
Passionate about the mission, we commit ourselves to:
Promote strong justice initiative giving priority to the problems of economic injustice and the exploitation of women and children. Promote a culture of peace and non-violence so that the rights of every person and of all creation are respected.
I would like to highlight some of the phrases, which were just read:
We have analyzed this reality, characterized by violence, poverty and exclusion, and by events that have disrupted world peace.
POWERPOINT SLIDE: Another picture of the world
(Pause to mention some of the places marked by this reality)
We live this reality where the richness of communication, solidarity and spirituality are intertwined with oppression, war, violence, and a lack of social, political and economic well-being.
To me, this says that we have the ability to use one reality to heal the other.
We commit ourselves to: Promote a culture of peace and non-violence so that the rights of every person and of all creation be respected.
We have made a commitment to promote a culture of peace and non-violence. These are the outcomes when reconciliation takes place.
POWERPOINT SLIDE: Table superimposed or surrounded with pictures of war, violence, etc.
The Table in the Presence of my Enemies
Let’s return to the table in Psalm 23. Perhaps it is at the table where we will get a sense of how to facilitate social reconciliation. The Psalmist tells us that in the midst of the valley, we find a table prepared… what type of table is this?
When you think of a table… what does it usually symbolize for you?
(The group is asked to spontaneously share reflections. Some ideas which may surface include: Food, nourishment, relationship, and communion.)
POWERPOINT SLIDE: Picture of Council at the Table joining hands
A table is a gathering place. A place where basic needs are met and relationships are nurtured. Ideally, it is a place where we can be “at home.” It is a place where we can be ourselves without pretence or fear. It is a place where things are brought back together, a place to talk about your day. In this sense, the table is about restoration… a place where things are brought back together. The French word – RESTAURANT – means a place to restore and replenish! Usually when we think about going to a restaurant we think about having a good time, about celebrating. (Lederach)
Is the table in Psalm 23 a negotiation table? If so, it would make sense that the enemy is present. But listen closely:
You set a table before me in the presence of my enemies.
POWERPOINT SLIDE: In the presence of my enemies
The psalmist claims that as we walk this path of justice into the valleys of darkness, a table is prepared for us. A place where we can be nourished, restored, and connected with others. A place where we can be without pretence of fear. A place in which to be ourselves.
The Enemy
Then, in nearly the same breath, we are told this is also a place where we encounter the enemy. What images does “the enemy” conjure up?
(The group is asked to spontaneously share reflections)
(Responses could include: Fear, threat, and death…).
It represented all that stands in our way, that wishes to do us harm. Unlike the table, the enemy creates a place of anxiety and hostility, a place where it is not safe to be ourselves. For example, terrorism, war, domestic violence...
How do you feel when you are near the enemy? What does the enemy do? The enemy creates a space where we feel a need to protect, to hide, and to disconnect. The intriguing aspect of Psalm 23 is how these two contradictory energies are held together at the same time, in the same sentence, in the same breath. The psalmist declares that we are led in the paths of justice. We meet the enemy in such a way that we are simply and fully ourselves, without pretence or fear or contamination. This is no ordinary journey. This is not a common path. This is not just any table. This is the path and table that embrace the reconciling encounter.
Social reconciliation is about the reconstruction of a more safe society in which the violence of a past wrongdoing will be prevented from occurring again in the future.
Dietrich Bonhoeffer spoke of cheap grace and costly grace. Cheap grace was “the preaching of forgiveness without requiring repentance… grace without the cross, grace without Jesus Christ, living and incarnate.” In his book ‘The Cost of Discipleship’, Bonhoeffer challenges us to embrace a “costly grace”.
POWERPOINT SLIDE: SOCIAL RECONCILATION
While reconciliation is about coming to terms with a very concrete past and working towards a different future within the constraints of political, economic, social, cultural and religious contexts, the processes and techniques for individual and social reconciliation are different.
POWERPOINT SLIDE: SOCIAL RECONCILIATION:
The stages for SOCIAL RECONCILIATION are:
1. Repentance
2. Forgiveness
3. Reconciliation
Repentance
In social reconciliation, the oppressed, the victim calls upon the oppressors, the wrongdoers for repentance.
African justice
Forgiveness
The oppressors, having become aware of their social sin, repent, seek forgiveness and reconciliationoccurs.
Always practical in her approach, St. Mary Euphrasia in her conferences says “be absolutely fair in your dealings. Forgive without any hint of resentment.
A good example of Social Reconciliation that took place in the l990s was the Truth and Reconciliation Commissions in South Africa which were inspired by Nelson Mandela. He said “Never, never and never again shall it be that this beautiful land will again experience the oppression of one by another. During the session, 21,800 victims told their stories to the Truth and Reconciliation Commissions. Amnesty was given to l,l64 perpetrators. This was the beginning of the process of healing the wounds of apartied.
View: IN MY COUNTRY: Chapter 21 (Elderly man with stick)
The elderly man says, “tell me why so I can forgive you.”
“Forgiveness is the virtue that enables the practice of reconciliation. It becomes a true virtue as it embodies and extends the narrative of a community that draws persons together, bridges breaches and invites reconciliation.” (Augsburger)
Communal dimension
The old man with the stick in the video said “When the police man hurt me, he hurt you.”
A word in Africaans that describes this concept it UBUNTU. It means weare all connected - what hurts you hurts me. What affects you affects me – affects everyone.If Africans want to praise someone they say “Ubuntu.” It means they think the person is generous and compassionate.It’s all about compassion and forgiveness.
In social reconciliation, we are dealing with communities as well as individuals. “We need to embrace our communities or create new communities that prize and retell communal stories, and strengthen their connection to larger stories that unite us, reconciling us with each other across all boundaries.
The forgiving community exists within the story of God’s forgiveness, lives by the stories of its own participation in forgiveness, and serves as it acts as an agent of forgiveness. To be a participant in a reconciling community is our highest experience of being human and the one undeniable evidence that God is in our midst.” (Augsburger)
Reconciliation
Authentic reconciliation requires movement by both sides, the offender and the offended. Both contribute, both grow, both reopen the future. (Augsburger)
The reconciliation often takes the form of restitution.
The child in this next clip from the film exemplifies the words of St Mary Euphrasia:
“When others ask for pardon, do not make them feel it when you forgive them.”
View: IN MY COUNTRY: Chapter l8 (Young child)
You noticed in the story of the young boy, the offender wanted – actually needed to make restitution
Examples of Social Reconciliation
Can you think of other examples from the 20th century where Social Reconciliation took place and where non-violence was the method to achieve this end?
POWERPOINT SLIDE: Picture of a non-violent demonstration…Peace march
(Responses gleaned from group)
Some other examples include:
- The Indian civil rights legislation passed in South Africa in 1914
- When India gained independence from England in 1947
- In the civil rights legislation in the United States in l964
- In the popular uprising that ended the Marcos regime in the Philippines in 1986
- In the tumbling of the Berlin Wall in 1989
Can you think of examples of the need for Social Reconciliation today?
(Responses gleaned from group)
Among some of the areas in our world
- Terrorism
- War on Iraq
- Palestinian/Israeli conflict
- Northern Ireland
- Christian/Muslim conflicts
As I mentioned earlier, in order for social reconciliation to occur, some members of the group working for change have to have experienced individual reconciliation. St. Mary Euphrasia says that “having endured sufferings and trials, you will better understand the sorrows of others.”
As women religious, the experience of individual reconciliation enables us to do the ministry of reconciliation; to work for justice. We can cope with those situations that we read on the first day because we have been nourished at the table. Going through the dark valley, the tunnel, we experience healing. It is a costly grace… and we know that it is a process. Processes take time and are on-going and often repetitious – two steps forward and one back. We see this in peace negotiations all of the time.
(Pause for reflections, questions about social reconciliation)
Anointing/goodness/mercy
Yet, our God handles us gently.
POWERPOINT SLIDE: You anoint my head with oil; my cup brims over.
Our Shepherd is a magnificent host. He has prepared a banquet for us, anointed our heads with oil just as Mary poured the costly perfume on Jesus feet. We are treated, loved lavishly – the cup overflows. We have been given so much! (Davis)
READER No. 4:
United with all people in their struggle with sin and in their need for reconciliation, we witness among them to the power of this mercy. (Const. No. 4)
POWERPOINT SLIDE: Only goodness and mercy follow me
all the days of my life.
The result of the Psalm 23 journey is again strikingly ironic. If we follow the Shepherd through the valley of encounters, we will be blessed. Goodness and mercy shall follow. We will live in the house of the Lord, forever.
POWERPOINT SLIDE: And I shall dwell in your house, forever.
At the time of our religious profession, we said “forever.” In our Constitutions on the section about the vows we say: “By our consecration we cooperate in the work of God’s mercy, making our own, the loving concerns of Jesus, the Good Shepherd.” (Const. No. 11)
We come full circle back to where we started.
(I invite you now, before you get off the train, to replay your video in your
mind as I read a series of questions)
Who is your Shepherd God?
Where are the green meadows, pastures in your life?
Where do you find rest?
What do the still waters signify for you?
Are you prepared to be a reconciler?
Do you allow God to refresh your soul?
Where are the just paths that the Shepherd leads you to today?
Can you walk through the darkness without fear?
Do you trust that the Shepherd is by your side?
That the rod and staff are there to guide you?
Can you sit down at the table that has been prepared for you?
Can you forgive your oppressor?
Do you allow yourself to be nurtured with the anointing of oil –
feel the healing that God brings?
With a cup brimming over, are you prepared to meet your enemies?
Do you believe that goodness and mercy follow you?
Does your commitment to live the vowed life forever or as a Good Shepherd person with a commitment to partnership with the congregation incorporatea Spirituality of Reconciliation – the mission to which you have been called?
CONCLUSION
We have been on a long journey. We have talked about reconciliation as a spirituality which emphasized the harmonizing of relationships. We looked at our own woundedness and need for reconciliation and we also looked at the distresses in our world and saw the need for reconciliation. We saw that the processes and techniques for individual and social reconciliation are different.
For individual reconciliation the stages are: reconciliation, forgiveness, repentance and for social reconciliation the stages are: repentance, forgiveness, reconciliation.
POWERPOINT SLIDE:
INDIVIDUAL RECONCILIATIONSOCIAL RECONCILIATION
1. Reconciliation1. Repentance
2.Forgiveness2.Forgiveness
3. Repentance3.Reconciliation
POWERPOINT SLIDE: Shepherd
We know the Good Shepherd. The Shepherd takes us down the path of justice and moves us into the messiness of our world. Led by that Shepherd, we are dependent not on our strength and power, but on the protection and guidance of God.
We walk without fear of contamination, to a place of encounter where we sit at the table and eat with the enemy. From this journey along the path of justice, along with all those we meet along the way, we experience mercy, goodness and a restored soul.
(Lederach)
(Music and replaying of the PowerPoint slides from beginning to end)
(We have arrived at our destination. It is time to get off the train
and continue walking the path of justice).