An Ecclesial Path Toward Greater Understanding of the Faith

DAVID M. THOMAS

Conversation and Conversion: An Ecclesial Path toward Greater Understanding of the Faith

Those familiar with the Spiritual Exercises of Those familiar with Christian spirituality also St. Ignatius know that their saintly author often know that the tradition of Christian prayer often recommended that the person doing them would describes prayer as a conversation with God. In regularly engage in what he called a colloquy. the Spiritual Exercises such conversations provide When I first experienced the Spiritual Exercises, the energy that gives the spiritual exercises part I was unfamiliar with that word. I first thought of their unique power. it was something quite esoteric, perhaps an inven- The same can be said for the Christian life of tion of St. Ignatius himself, another one of those prayer. At the beginning of this paper, however, mental processes unique to Jesuits. we should not assume that engaging in good I took the matter up with my director, a sea- conversation, either with God or with another soned Jesuit himself, and with his typical wry person, is easy. Many conversations are diminished smile he said it simply meant “a conversation”. by being overly formal, routine, conventional or Later on, when doing further research on the superficial. In a word, they are not heartfelt. spiritual exercises, I found additional information They often conceal more than they reveal. And on the nature of the colloquy, which can be most are forgotten. called for two or three times in a single exercise. In some ways the colloquy occupies a place at the heart of the exercises. Respected commenta- 1. The Conversations of Jesus in the Gospels tor on them, Michael Ivans, an English Jesuit, notes the following in his commentary on the Where would we be as a church and as individual exercises: “But in whatever form the colloquy is believers were it not for the recorded conversations proposed it will always be marked by the per- between Jesus and those who asked questions of sonal and spontaneous quality of a conversation him or simply listened carefully to his every word? between friends.”1 Think of the conversation between him and the These Ignatian conversations are recom- Samaritan woman. Or what was said between mended to take place between the one taking the him and the woman accused of adultery. Or that exercises and God, sometimes God the Father, incredible table conversation between Jesus and sometimes Jesus Christ and sometimes God’s those gathered around him at the Last Supper. Holy Spirit. What’s important to mention is the Or his conversation with doubting Thomas after power of these colloquies to stimulate an expe- the resurrection. rience of conversion. They draw the person into It is quite amazing that we have access to so open waters where God can be directly encoun- many of the interlocutions between Jesus and tered. They are to be open-ended to whatever such a wide variety of people. This suggests that ensues. It is often during a colloquy that genuine Jesus loved a feisty vocal exchange and that the graced inspiration and transformation happen. gospel writers worked diligently to make sure

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the conversational words of Jesus were not for- interpersonal conversation, not only for human gotten. development purposes, but also for for survival. Further, this focus on conversations suggests Years ago, the United States and Russia almost that the style of the teaching aspect of Jesus’ life initiated an Armageddon scenario over ICBM was a bit unconventional. While we have brief missiles being set up in Cuba, a mere 90 miles instances of his teaching in the local synagogue from the beaches of Florida. It was a moment of or on a hillside with the multitudes, more often terrorlike proportions. As we may recall, after his verbal interaction is informal, even friendly President Kennedy issued a stern threat to Pres- in tone. It is as if Jesus himself would begin each ident Khrushchev, the Russians backed away and day wondering about whom he would converse global survival was protected, at least for then. with that day. Clearly, he had a lot to say but When asked how he knew that the Russians it is also clear that he wanted to listen to his would relent, Kennedy said he had gotten to contemporaries as well. He wanted to respond know Khrushchev through recent informal con- to their concerns, their questions, which are often versations and notes between them. He got to the starting point for his comments. Clearly, he know the man behind the office. He trusted that wanted, as Pope Francis mentions these days, knowledge. So another vote for the importance “authentic dialogue”. exchanging words through conversation.

2. Learning through Language: 3. The Audacity of God-Conversation: Dialogue as Humanizing Prayer as Possible

I’ve read that a child does not speak a word until One of the most important aspects of a vital it’s been heard by that child a thousand times. I’m spiritual life is a life seasoned with prayer to God. not sure who keeps count of such things, but we One of the earliest descriptions of prayer that I do know that the development of language skills learned was that prayer is conversation with God. is one of the most important aspects of becoming I talked and God listened. That was fairly easy to ever more human. When I was first a father, I comprehend. Especially when my part of the con- came across an article written for vulnerable (and versation was already composed by those who had sometimes, naïve) parents on how to jump-start gone before. Using approved prayer formulas was your child’s linguistic skills. Suggested was the encouraged, as if to say, those prayers work. Mak- labeling of various objects around the home in ing up my own prayer, at least in my earlier years, large block letters. As the child meandered around was not fostered or even recommended. Using the home, the dutiful parent would point to the the right words, as recent changes in liturgical object, then the sign and in clear tones name the language attests, can be presented by the church object for the child. With such training (a good as very important. Later in life I learned the value word here), the child would eventually be able of deeply personal prayer, conversational in tone, to “read” the sign and say the right word. I recall some of which can even be wordless. that it worked quite effectively, maybe once. The second part of a prayer conversation is The point, however, is clear and undeniable: when God speaks back, always a steeper climb, we are humanized in large measure by our capac- and a more elusive aspect of prayer. As already ity to use language. We learn our way into ever noted, this type of prayer was encouraged by St. greater humanness by sharing a language and using it over and over again. And despite the current compulsion of some for texting, I still 1 M. Ivens: Understanding the Spiritual Exercises, Leomin- am convinced that there is no substitute for good ster: Gracewing, 1998, 53.

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Ignatius Loyola who was clearly a gifted teacher facilities in my own country during the 1960s, concerning the ways of prayer. Having both so too were the coffee bars eventually integrated. received and directed this widely used spiritual At any given time groups of bishops were joined approach, I can attest to the fact that his recom- by “separated brethren” (invited representatives mended form of prayer can be both extremely of non-Catholic communions), assorted theolo- demanding and deeply satisfying. gians serving as periti, religious women, lay auditors So far, I am affirming an important role for and “secretaries” to bishops (often seminarians, conversation in the life of Jesus, in the course of some of whom snuck into the council under that human development and in the life of prayer. assumed role). What’s important to note here is Now I want to extend its value into the life of that conversation flowed freely between all these the church, especially as the church seeks an ever groups, conversations that eventually had a direct greater, more accurate understanding of its own bearing, I believe, on the documents that the life as the Body of Christ, the People of God and council eventually produced.2 a sacramental community of God’s presence and In a similar way significant conversations activity in today’s world. We begin our reflection related to the council’s deliberations involved with a reference to Vatican II, an essential start- gatherings of bishops with theologians and other ing point for any discussion of the Catholic experts outside formal council gatherings. Msgr. Church in our time. Wilfred Paradise (recently deceased) was an official peritus during the council itself. In his writing after the council, he referred to a place called the 4. St. Peter’s Coffee Bar: “Truth Room”, which had the telling motto, Behind the Scenes at Vatican II “No pulling rank”. It was a place for honest and open discussions between bishops, theologians Most of us have seen pictures of St. Peter’s as it was and other experts. It was a very busy place espe- arranged for the official sessions of the council. cially late in the evening with conversations no Generally, more than 2,000 bishops and other offi- doubt lubricated with some good Italian vino. cial participants were seated in two long straight Between the four sessions of the councils, count- rows that gave the impression more of a viewing of less meetings took place in sites mostly around proceedings than active participation in a dialogue Europe. There were frequent meetings of episcopal among the attendees. But there were other arrange- groups from the same country or region but also ments of a less formal nature, which contributed in ad hoc groupings formed by common interest or no small way to what was achieved by the council. concern. Proposed documents were discussed and For instance, off in the alcoves of St. Peter’s were evaluated; alternative proposals were aired and set up coffee bars where bishops and others invited debated. New texts were generated. Experts in both guests gathered for refreshment and conversation. the sacred and human sciences were enlisted. Notes When the council decided to include a small and diaries of both bishops and theologians attest number of laypeople and women religious, a to the absolute value of these “unofficial” gather- separate coffee bar was created for their use. Years ings. In a sense, if we take into account the various later, I asked my friend and colleague, Sister Mary meetings and conversations during those months Luke Tobin, one of the first women to be invited when the council was not officially in session, it to the council about her recollections of the coun- can be said that the workings associated with the cil. She immediately brought up her memories of council were on-going or continuous. the “segregated” coffee bars. With a wry smile she This process of both formal and informal con- said that the organizers had one ecclesiology, but versations had one goal in mind: to create the best most of the attendees, including herself, had possible documents that would not only respect another. Like the dissolution of segregated eating the mind of the majority of bishop delegates, but

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also present to the church (and the world) the is more important or seminal for understanding best thinking in the church about the matters the total corpus of the council. From the stand- being considered. While later commentaries on point of which document is foundational for the documents would attribute individual sections the rest, I side with those who single out the of the approved texts to one author or another, Dogmatic Constitution on Divine Revelation (Dei this was never fully possible to do. Final texts verbum) as basic. My reasoning is this. inevitably expressed the accumulated wisdom of Christian faith, the life of the church and its many unnamed voices. The mind of the whole survival in our time (and in all times) depend on prevailed. What was eventually approved was God making the first move. Not only is this pat- based more on something like a chorus than a solo tern present in the creation of all that is but also performance. It wasn’t just the mind of the bishops in God’s taking flesh in Jesus Christ, the Word or the pope that came forth from Vatican II. of God. Without going into the virtually limitless It was the result of countless conversations. dimensions of the theology of the Incarnation, During the council the reality of collegiality I note that John’s Gospel chose the concept of was always alive but often under the surface. It is word (logos) as the most appropriate way to grasp also worth noting that various preparatory com- or comprehend this sacred mystery. In that sense, missions and ancillary gatherings were not always that Word from God, the Word of God, con- composed of like-minded individuals. The various nects with all the words that attempt to disclose commissions relating to the major topics of the the mystery in which we have our being. And is council were intentionally “balanced” in a way not our hearing and acceptance of that Word of that would give voice to a variety of viewpoints. God in its many forms the beginning of our own Differences were discussed, worked through and life of faith in God? when possible, a consensus was attempted. So God, through all times, but especially in And where agreement could not be reached on the “last days” (Heb 1,1-2), spoke to us in the some topics, the council resorted to the typical Word that became flesh, spoke to us and we, Catholic “both/and” language. For instance, in however imperfectly, responded to that word trying to reach consensus on the primary intent with our acceptance, our agreement, our Amen. of marriage, whether it be named as procreative Dei verbum is but an extended discussion of how or unitive, failing to chose one of the other, the this Word of God enters creation and history, council simply said both are. And moved on. The centered on the person of Jesus Christ, and how overwhelming approval of all the documents of this Word of God is passed on thereafter. With- Vatican II is largely attributed to the results out entering into the complex relationship of achieved outside formal sessions. Finally, and this what’s called the two sources of this communica- is no small matter in my view, the quality of the tion, Scripture and Tradition (another example documents generated by the council is directly of a “both/and” agreement), I want to call atten- related to the many conversations before and tion to how this revelation is passed on and during the actual sessions, all of which contrib- developed according to the council. uted to their final articulation and passage.3 After noting that this entire process is under the guidance and assistance of the Holy Spirit,

5. God Initiates All Significant Conversations: 2 For more on this, see D. Leckey: The Laity and Chris- Dei Verbum and the Process of Communal tian Education, New York-Mahwah, NJ: Paulist Press, Faith Understanding 2006, esp. 1-21. 3 For more on this process as it affected one of the more important Vatican II documents, see J. Wicks: “Vat- Commentators on Vatican II often discuss its ican II and Revelation – From behind the Scene,” in: documents with a question as to which document Theological Studies 71 (2010), 637-650.

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the text proceeds. “There is a growth in insight of being involved in the Synod on marriage and into the words and realities that are passed on. the family in 1980. I was a peritus to the bishops’ This comes about through the contemplation delegation from the United States. I will describe and study of believers [note inclusivity] who pon- three examples of such conversations. der these things in their hearts. (see Luke 2,19 First, there were conversations designed to pre- and 51). It comes from the intimate sense of spir- pare the American bishops for their participation itual realities which they experience [a very at the synod. These took the form of each elected important point]…Thus, as the centuries go by, bishop delegate (there were four) consulting his the church is always advancing toward the plen- own diocese, especially with laypeople who expe- itude of divine truth until eventually the words rienced in their own way God’s presence and sup- of God are fulfilled in it.” (DV 9) port in their family lives. Each bishop was given Be attentive to the dynamism inherent in this freedom to do this in whatever way he felt best. passage. It exudes vitality, movement, process Second, there was a formal conversation held and development. To focus on a most important at the University of Notre Dame during the sum- point of this rich passage, whose experience does mer before the synod. To this consultation were this passage refer to? The experience of a select invited individuals and couples involved in fam- few? Or rather is it the combined experience of ily ministry, representative of the major marriage the whole church? Of course, it is the latter. and family movements, key figures in the social So any advances “toward the plenitude of sciences and in theology who specialized in the divine truth” mentioned in the document will be topics to be discussed at the synod and finally, the result of a discernment that rises from assess- the bishops who would attend and represent the ing and listening to the whole church. And while Unites States at the synod. this would involve no small amount of investiga- Two lay people, Dolores Leckey, who served tion, this theory of divine revelation is clear. our bishops’ conference in areas relating to the God’s speaks to the church as a whole. And while family, the laity, women and youth, and myself the roles of various offices or individuals in the had been appointed as periti for our bishops. One church may vary, the breadth of the Word com- lay woman and one lay man, the first to be municated is without boundaries. So would it not appointed to this role. Part of our task was to follow that the search for the fullness of God’s take extensive notes of the conversations that Word involves as wide an inquiry as possible? took place during this symposium along with And with our understanding of this truth rooted assiduously collecting all the papers that were in and dependent upon truthful conversations, presented. Immediately after the symposium, the should that not this process be valued as part of bishop delegates met with Ms. Leckey and myself our ecclesial search for divinely inspired truth? to determine what area or areas each bishop would like to address during the synod itself. During the next few month drafts of their pres- 6. Talking back and forth in Church: entations were circulated among all of us for The Practice of Collegiality as Conversation further comment and refinement. The third form of conversations took place Earlier I referred to the immensely helpful con- during the synod itself (most of October, 1980). versation that preceded the final formulation of Living arrangements provided ample opportunity the documents of Vatican II. In more limited for both formal and informal conversations fashion conversations have also been a part of among us. But the most helpful gatherings were the various synods called by the Pope since the scheduled for each evening when that day’s council. There have been twenty-five such syn- synod gatherings were discussed and plans were ods. I will draw in part on my own experience made for the next day. My recollection is that

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these daily gatherings embodied total openness certainly preferable to one that is only shep- to each other, respect for each person’s insights herded by a few, especially if those few are chosen and a remarkable sense of equality among us. particularly because they are already in full agree- Now let’s move to the present moment as the ment with the head. The danger of stagnation is church now being led by Pope Francis. While it obvious. The possibility of any innovation is is clearly quite early in his pontificate (even the almost ruled out from the start. Here, more is use of this word seems out of sync with what has better than less. come to light over the last few months) I would Second, as is clear from contemporary sci- call attention to what has been reported about ences, including that of philosophy and theology, the meeting between the pope and the eight car- we are all subject to bias which here I would dinals who now serve to advise him on matters define as a preference for ideas and methods dealing with governance and reform. Prior to their which are largely self-serving and narrow in scope. meeting in early October, the Vatican reported Bernard Lonergan reminded us of this danger in that the group identified as topics for discussion his seminal work, Method in Theology, which built “communion, collegiality, the church of the poor, on his earlier philosophical work, Insight.5 One the role of the laity in the church, [and] the of the best antidotes to this narrowness is includ- responsibility of all the members of the church for ing in any pursuit of the truth conversations the common good”. No reports were to be issued exhibiting diverse viewpoints, varied experiences from the meeting but according to the Vatican and a broad sense of the diversity of cultures now the results of these conversations would be seen present in the world. In the context of the teach- in “the good decisions by the pope further down ings of the Roman Catholic Church this conver- the line”.4 sation would include women and men, laity and For me, this modus operandi for the church clergy and people from diverse ethnic and cultural signifies a new way of operating. Not only is this situations. In this sense, differences among those group of eight advisory cardinals something new involved in discussions and conversation would in church governance, its way of proceeding outweigh similarities. (a favorite Jesuit word) is unprecedented. It rep- Third, one of the more important ideas that resents a new kind of ecclesial conversation that has come from personalistic philosophies of seems to be less formal, more egalitarian and cer- recent times (here I recall the insights of Gabriel tainly more collegial. Well known is the complaint Marcel, Maurice Merleau-Ponty, Emmanuel that one of the most significant procedural features Levinas, Simone Weil and of course, Martin of Vatican II, the collegiality among the bishops Buber) is that the various aspects of interpersonal delegated and others, along with the desire on the life contribute essential features that create and part of the council that the church be more col- enhance human life in all its manifestations. legial in all its operations, has been largely missing Being personal includes living interpersonally. if not even repressed in the post-Vatican II church. And cannot the same be said for ecclesial life? Maybe we are now witnessing the dawn of a Recall how Pope Francis discusses the truth of more collegial, more conversational church. Christian faith in his first encyclical, Lumen fidei. “But if truth is a truth of love, if it is a truth disclosed in personal encounter with the Other and 7. Results of Good Conversations

In conclusion, I would like to mention what 4 Reported by John Allen and Joshua A. McElwee in The good things might come from a more conver- National Catholic Reporter (Oct. 11-24, 2013), 13. 5 B. Lonergan: Method in Theology, New York, Seabury sational and collegial church. First, to state the Press, 1972, 270. For greater detail, see the author’s Insight, obvious, a church led by the wisdom of many is London: Darton, Longman and Todd, 1957, 218-242.

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others [my emphasis], then it can be set free from our companion. In these situations we come as its enclosure in individuals and become part of close as we can to God while at the same time feel the common good.” Christian truth is something there is more but we must wait. And all we can that the pope writes, “possesses us” and enables say is, “Amen. So be it.” And that is sufficient. us to “dialogue with all” (section 34). Is not the church essentially communal, which means that there is no such thing as a solitary Christian? And are not all Christians equal before God in their most important features? And should not this relational equality be affirmed especially in those gatherings where faith is explored, discussed and David Thomas is a lay Catholic theologian connected with each historical period with its who specializes in the theology and spir- pressing concerns and questions? I think all ituality of marriage and family life. He is general editor for the RCL/Benziger family these questions (and many more) deserve serious life program, a role he has fulfilled for many consideration and, as I argue here, abundant years. He has taught at St. Louis University, conversation. St. Meinrad School of Theology, Regis And finally, I would call attention to those University and Dominican University. He conversations between us and with God which earned his doctorate in theology from the give rise to a genuine sense of mystery in that University of Notre Dame. He also has moment. A conversational silence ensues. These graduate degrees in sociology and cultural encounters lead us to the limits of human under- anthropology. His book, Christian Marriage: The New Challenge (second edition 2007) standing, even that of faith understanding. We received an award from the Catholic Press become more humble. While God can (and does) Association. He is currently in charge of lead us into the realm of mystery, at least in this theological education for the diaconate for- life, we can only be taken so far. Eventually, the mation program in his home diocese of light gives way to darkness where hope alone is Helena, Montana.

• Summary Conversation and Conversion: An Ecclesial Path toward Greater Understanding of the Faith

Much of the attention given to of whatever is addressed by the growth and enrichment. As an official Catholic Church teaching magisterial teaching. Thus is example of an effective commu- regarding marriage and family achieved a necessary circle of nication process used to achieve life focuses almost exclusively on communication where both the a fuller faith understanding, the the source of that teaching, namely speaker/writer and the listener/ author argues that what made the the words of the Magisterium. reader are part of a conversation teachings of Vatican II so effec- Using a phenomenology of com- on the meaning of faith content tive was not only what was said munication, the author proposes as both understood and lived. and written, but also the many that when attending to matters Unless this circular process of conversations that took place ear- of faith and belief (especially faith understanding includes in lier between the assembled bishops, those connected with marriage some way the words of the theologians and the bishops’ own and family life), it is necessary to responding lay faithful, the teach- lay people. They all contributed include in a meaningful way the ing runs the risk of remaining a to a final articulation of faith response of faithful lay people one-way act, lifeless and inert understanding that made their who, through their response add and in the end, possibly mean- way into the documents of the to the official teaching by their ingless. The whole church would council. understanding and appropriation thereby lose an opportunity for

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