Finding God's Will In Community
The Process of Communal Discernment
(from Progressio, Supplement no. 40 - July 93
I. BASIC GUIDELINES
1. Take your time!
Even where relatively unimportant matters are concerned, once the group as a whole gets involved in making a decision, all members have to shoulder the burden. All of them, therefore, have to take part in the process of coming to that decision, and all should have the opportunity of sharing the responsibility for the decision thus arrived at, even if the outcome is not in line with what they envisaged or wanted. Getting to this point presupposes a certain basic attitude of inner freedom and a process of objective clarification about facts and arguments, as well as the mutual tuning-in of insights and conceptions, desires and
considerations (see article by Franz Meures).
As a consequence, coming to a decision as a community takes time. How much time the group will need depends both on the importance of the decision and on the situation of the group at the time. It may be decided quickly whether a meeting should be postponed for a week because not much is at stake and everyone is able to make up their mind quickly. It could also involve a longer "back-and-forth" because - in a crisis or during a period of struggle - questions of lesser importance will be
mingled with more fundamental ones, all at the same time: who will get their way? who will the group follow? Another group, though, living in the differentiation phase could make a decision of great importance with comparative ease, freedom and speed. This could even be possible with a fundamental question like shall we continue together or not?
2. Attitudes the group will need
being honest to myself and about my aims and able to stick to them
readiness to open up to different possibilities, new perspectives and even risks trust
Ask and it will be given to you... knock and the door will be opened. (Mt 7:7) - hoping to recognize the way that God is leading the community and to what God is calling it not hiding my own point of view - the group needs the contribution of
all the members - trusting that the Spirit of God talks through me listening to one another; being with myself as well as facing freely with what others have to say; trying to understand what others bring in, even if their views and values seem to be strange; trusting that my own understanding will thus be corrected and broadened, and that the Spirit of God speaks through others too presupposing that:
+ there is good will in each one of us, and a readiness to listen carefully
+ at the same time we all tend to be stubborn, selfish sometimes blocked, and we all have our own, limited vision from our very individual point of view
+ each person may well change their point of view in the course of this process of searching and discerning struggling for interior freedom and asking for light in order to see what is hindering my hearing God's voice in others and to overcome the
blocks asking again and again for a listening heart for myself and the group allowing time for decisions to mature readiness to discern what spirit is moving the group, from what direction the impulse is coming, and whether it should be followed or
rejected.
Thus, to give an example, a group might be moved and disposed to act:
out of naive enthusiasm not sufficiently linked with reality. In this case caution and opposition arising in the group have a positive effect, though they seem to disturb, out of a kind of resignation due to an exaggerated and now disappointed zeal,
maybe out of a sadness coming from a period of desolation they have to work through as a stepping stone to new initiatives and risks, or out of a deep and genuine peace manifest in the group as the decision is made (not just plain relief that the process is over, but a calm certainty that the decision is the Lord's choice for this group.)
Get help for your discernment
Whenever a group faces a decision, there are two traps to be avoided. One is postponing the decision, and the other is rushing and giving in to quick compromises. So it is helpful if a guide is available to help the group in its searching.
This is even more important when a group - like in CLC - wants to go through a prayerful process of decision- making. This means listening as a group to God's will for them, not just taking up a certain activity, for instance, but discovering and receiving such an activity as a mission indicated to the group by the Lord.
II. DIFFERENT MODELS
Although every situation in which decisions are made is unique, and the procedure has to be adjusted to each case, the following models may be of help.
The group has to ask itself, with the help of a guide, which model is the most appropriate for the present situation.
MODEL 1
When a group - perhaps during the orientation or pre-confidence phase - has not yet been able to reach a certain trusting intimacy with each other, it is difficult to make decisions as a group. Either the decision will be postponed or pushed aside, or any suggestion will be accepted because no one really dares to come up with an alternative proposal.
Here, the facilitator could suggest the following procedure, help the group to arrive at as much freedom as is possible at this stage and practising how to make decisions:
First of all, clarify together what has to be decided and how the group will proceed.
Collect the necessary facts and discuss possible solutions with one another, without yet taking a decision.
After a pause, or at the next meeting, begin a listening period during which everyone hears from each of the others how they have consider the question and what is the current preference. If a clear decision doesn't emerge, several more points may have to be clarified before decision can be reached, either by further time for reflection and listening period, or by a straight vote.
MODEL 2
For a group going through the crisis phase, when a decision is to be made it is advisable to limit the extent of the decision and wait for more conducive climate.
The procedure thus aims at breaking up the blocks to unprejudiced listening to one another, and at making possible certain open-mindedness, without denying the existence of tension. For this to succeed, it might help to observe the following points:
The group needs to be conscious of its situation. Then they are all ready to pray for what is needed to make a decision, without thinking they can do it on their own. Besides asking for God's Spirit, who unites and creates life, a personal meditation with a passage of scripture followed by sharing could be a good preparation.
All should make sure - while discussing the question and considering the different solutions - that they and the others keep to their own point.
Thus one will not primarily react to the others as opponents or allies (since this is difficult at this stage, the group needs to be reminded of this point and supported by the facilitator or guide).
Disruptions that arise, such as hidden messages, accusations or reproaches, should not be denied, but acknowledged. Either the conversation should be made less harsh (with the help of the guide) or the group should interrupt the discussion for a while. Then, during reflection and prayer, all may be able to quiet down and find a way of continuing. (Sometimes a neutral suggestion from the group guide may help in getting out of a blind alley.)
At the end the group should look back and evaluate the experiences of a perhaps long and troublesome journey. It should be able to draw courage from this and hope that, even in times of crisis, life can grow.
MODEL 3
If the group's decision -making capacity is not weak and limited (as in the first and second model), but there is an openness to a common searching, as is the case in the intimacy phase, it can refer to the Review of Life. The three basic steps (See, judge, Act) can be used in the process of communal discernment (cf Progressio Winter 1969 p207).
MODEL 4
When a decision is of great importance for the journey or service of the group, and when a solid foundation of trust, freedom and spirit of discernment has already grown, the time has come for the Deliberation specific way of communal discernment. The steps of this process were recorded by the first Jesuits in 1539, and in recent years have been used in various Ignatian communities (for, instance, at the CLC World Assemblies of 1979 and 1982).
Here are the main steps:-
Preparation
Renewal of the spiritual foundation we need for the process of discernment - prayer, trust in God, in the guidance of the
Spirit, in oneself and in others;
Prayer for light and clarity for the community, and for interior freedom and indifference to choose what God wants;
Working out of actual alternatives to be decided between the two possibilities, either-or..) This might demand a long process in which information and discussion of relevant facts play a major role.
Clearing-up of alternatives
Every member considers first of all the arguments for one of the two possibilities, then all come together in a listening session.
After that the arguments against this possibility are gathered again, first by personal reflection, then in a listening session.
In a further step, all consider the second possibility in the san way, What is there to be said for it? What against it?
Sometimes, reasons for one alternative can be reasons against the other. It is still advisable to take into careful consideration the pros and cons of both possibilities, since another point of view often reveals yet more aspects.
In a larger group, steps to clear up alternatives should take place in sub-groups of no more than ten members. All the reasons put forward should then be listened to in a plenary meeting.
Considering the reasons
All try to think about what has been heard so far. They ask themselves how it affects them, whether personal conversion is needed, and take into consideration all that has been said, thus discovering in prayer where the Spirit of God is leading them.
What was true from the beginning of this deep search, both common and personal, is now of greatest importance - excluding the possibility of influencing each other. There should be no discussion in between about the subject in discussion.
After a time of reflection and prayer, all share the understanding (perhaps new) that they have received, believing this to correspond more to the way God is leading them. This step can be considered as an expression of preference. Sometimes unanimity is found and no formal vote is needed.
For the procedure in a larger group, the above is also valid.
Winding up the decision-making
If there is unanimity at this point, this is a clear sign of affirmation which the group should gratefully appreciate and accept. While different preferences still prevail, the process of listening to one another, praying about it and listening to one another again has to be repeated, possibly a number of times.
If after further searching, there is still no unanimity in sight, the group has to consider how to interpret the situation as regard to the decision and what conclusions are to be drawn.
In the case of a large majority, this may constitute a tentative Yes.
For a certain period of time, the group lives in accordance with the alternative chosen by the majority. All watch carefully to see the signs of confirmation are visible or whether new doubts are arising.
After a time of probation, the group will them take up the decision making process afresh, in the light of the experiences lived through.
It could also be that, after a prolonged search, the group regards the absence of unanimity as a sign that the decision has not yet fully matured, and so should not yet be taken.
Especially in the case of a larger community (e.g.. at the regional national level) or where time is limited, the group could delegate the decision-making (including all the accumulated insights as movements) to a small number of people.
In every case, such an intensive process of communal discernment will succeed more easily if the group is accompanied by a process guide. This is especially important when the result is not unanimous and the group needs help to understand what this means.