Leadership
Living the Vows in the Context of Universal Solidarity and of the New Cosmology
Universal solidarity and new cosmology are two dimensions of the same reality, because nothing exists in isolation. In that context, how can the vows of consecrated life brings us together in such a way as to participate in the growth of all life? This text written, by Jean Bellefeuille, is the complete version of the article published in the CRC Bulletin, Volume 8, no. 3 - Fall 2011 issue. Open this PDF Document.
Learning the Art of Sacred Dialogue:
Thomas Merton's Conversation with Buddhism
A shorter version of this text was published in the CRC Bulletin, Issue 5, number 1.
Thomas Merton's Conversation with Buddhism
Fewer Christian spiritual masters have explored the religious terrain of this planet so comprehensively and intimately as Thomas Merton. Though his religious appetite was broad and varied, Eastern spiritualities – and Buddhism in particular – were his great fascination. Merton's conversation with buddhism led him to investigation, experimentation, visitation, integration, and finally transformation toward more expansive horizons of experiential life in the Spirit. A text by Kathleen Deignan, CND. Open this PDF document.
Authority and Obedience in Religious Life
'Father Rovira highlights three main points: the reminder that obedience is due to God alone and Christ is the model of obedience to the father; the emphasis on fraternity and community and on human maturity as the context in which this service is exercised; awareness of one's own limits, whether one is obeying or ordering.'
Open the PDF document.
Keynote Presentations by Timothy Radcliffe, OP
Timothy Radcliffe, OP, guest speaker at the CRC 2008 General Assembly, gave two presentations on religious life and a homily at the celebration of Vespers held at St. Anne de Beaupré's Basilica.
The Future of Religious Life
Leadership's Role and Challenges.
Homily.
Dialogue and Reconciliation
An “Interfaith Dialogue” Story
In The Life of Pi, Yann Martel brings three wise men, a priest, a pandit and an imam in the presence of Piscine’s parents in an attempt to clarify the boy’s religious allegiance. Frustrated, they blurt out insult upon insult on their companions in order to prove that they were right. Realizing that in their heated discussion they might come to blows, Mr. Patel, Pi’s father said, “Gentlemen, gentlemen, please! I would like to remind you that there is freedom of practice in this country.” At this, the three wise men screamed in unison and also pointed their fingers in unison.
At last they had found some commonalities: Pi’s piety was admirable: a boy so keen on God! They murmured in agreement as did Mr. Patel. It was Mrs. Patel who, nudging at Pi, broke the heavy silence that ensued: How do you feel about the question? - “I just want to love God,” was the boy’s reply. Martel concludes chapter 23 of his book with Pi’s comment: This was my introduction to interfaith dialogue.
Win-Lose Situations
The above story puts us before a win-lose situation which contains some poignant lessons on what dialogue is not. This story is connected with conversation involving several persons; however, their intention was not to learn anything from one another. It was a heated discussion or you may call it an argument bringing together antagonists engaged in a verbal fight who wanted to “smash apart” the other persons’ views.
Arguments or discussions are closer to advocacy battles than to processes of consciously sifting through and examining different perspectives and they tend to promote fragmentation.[1] This is not what dialogue is about. Neither is dialogue a debate. Its Latin roots dis=apart and “fight” imply the presence of adversaries and a desire to win. Dialogue is not a win-lose situation.
A Win-Win situation
Dialogue comes from two Greek roots, dia (meaning “through” or “with each other”) and logos (meaning “the word”). It has been suggested that this word carries a sense of “meaning flowing through.” [2] Dialogue is a learning discipline. The goal of dialogue is to open new ground by establishing a “container” or field for inquiry: a setting where people can become more aware of the context around their experience, and of the processes of thought and feeling that created that experience.
In dialogue, everyone is a winner. We pay attention to the spaces between the words, not only the words; the timing of action, not only the result; the timbre and tone of a voice, not only what is said. True dialogue creates conditions in which all those involved experience the primacy of the whole.
In 1914, the philosopher, Martin Buber used the term dialogue to describe “a mode of exchange among human beings in which there is a true turning to one another, and a full appreciation of another not as an object in a social function, but as a genuine being.” [3]
A Lofty Model for Dialogue
Dialogue is relational. Its purpose is to achieve communion. In an address delivered at Trinity College in Washington on October 25, 2003, Bishop Michael Fitzgerald said:
“it would not be an exaggeration to say that it is belief in the Trinity that urges Christians to engage in dialogue. Through revelation we have come to know God as a Trinity of Persons among whom there is constant interchange and perfect communion. This provides a lofty model for our relations with our fellow human beings, relations whom are to be imbued with respect for the identity of each person and at the same time a strong desire to achieve communion.” [4]
A Simple but Useful Definition
Dialogue always consists in a conversation between two persons or groups holding different views so that each one may learn from the other and grow in understanding and in willingness to change. As dialogue is a learning experience that implies growth and change, it is always risky. It is important to enter dialogue with complete honesty and sincerity. Dialogue can only take place between equals and it is on the level of persons.
Types of Dialogue
There are several types of dialogue: between two persons, between a person and the community, between two communities or groups, with our next door neighbour; between parishes or Churches of different denominations; between hierarchical Church officials; between two nations.
We therefore speak about interpersonal, interreligious, interracial, intercultural, inter-national dialogues. For a long time, I thought that the great “dialogues” concerned only those who are in leadership positions. I was wrong.
In 1965, Paul VI urged religious to recognize their role in these great dialogues in those terms: “Consecrated Life is called to make its specific contribution in all of the great dialogues opened to the Church by the Second Vatican Council. […] No Institute of Consecrated Life should feel itself dispensed from working for this cause.” [5]
A Necessary Step in the Process of Reconciliation
Dialogue is essential to reconciliation. As Canadian women and men religious who chose to develop and promote a spirituality of reconciliation, should we not feel compelled to improve our dialogical skills.
In her address to the 62nd Conventus Semestralis of the Unione Superiori Generali, Donna Orsuto offered six simple and very practical ways of promoting dialogue between cultures, between men and women, between people of different faith allegiances, among ourselves as members of the same community and with the poor:
- cultivate friendship;
- listen attentively;
- treat others with an extraordinary respect;
- consider others on their best behaviours;
- nurture a love that makes fear vanish;
- see others with the eyes of God.[6]
Even one person can have a sense of dialogue within himself [herself], if the spirit of dialogue is present. The picture or image that this derivation suggests is a stream of meaning flowing among and through us and between us. This will make possible a flow of meaning in the whole group, out of which will emerge some new understanding.
It's something new, which may not have been in the starting point at all. It's something creative. And this shared meaning is the 'glue' or 'cement' that holds people and communities, churches and societies together.
It is alright to exclaim with Pi: I just want to love God but we cannot love God whom we have not seen if we are not open to dialogue with our brothers and sisters whom we see. (1Jn 4:20)
Traditional Communities, New Communities: Strengths, Challenges and Areas of Convergence
New Emerging Religious Communities in the Catholic Church of Quebec
Conference given by Rick van Lier, OP, at the Colloquium on The Consecrated Life in Canada. The Colloquium took place on May 11, 2009 at Mc Gill University.
In this conference, Rick van Lier, OP, presents the makeup of the new emerging religious communities, some of their main characteristics and salient questions university researchers need to address.
The conference is imade available in PDF format.
