PROPHETIC DIALOGUE: LIVING A SYNODAL COMMUNITY
During the advent of Christianity, the early believers formed a community whose members
listened to each other not just with their senses but also with their hearts. For “all who believed
were together and had all things in common, they would sell their properties and possessions and
divide them among all according to each one’s need.” (Acts 2:44-45). Their community was
formed based on the essence of Christ’s teachings (i.e. the principle of love). Since like Christ,
their way of life deviated from the societal norm of the time, they were given a new identity, by
being called Christians (Cf. Acts 11:25-26).
This is the foundation of our life as Christians, the life and teachings of the Apostles that we
inherited but with a critical and an honest look at the situation today, this ideal way of life seems
to be an unrealistic goal. The aspect of listening to one another and of providing for the need of
each one is becoming a mirage. The ideal way of “journeying together” (Synodality) is dying out.
But the experience of the love of Christ on the cross impels us to discern what the Holy Spirit
wants from each of us as individuals and as members of a society or community. The Spirit draws
us, persuades us, and even compels us to embrace the challenges of our commitment as Christians.
We are, therefore, called to “review, renew, and to recommit ourselves to the mission of making
the love of Christ incarnate” in our words and actions (Cf. Statement of the SVD 18th General
Chapter, 2018). This should and can be done by engaging in a “Prophetic Dialogue” with the “self”
(ad intra) and with the “other” (ad extra).
Since the Second Vatican Council dialogue has become a very important and relevant method of
Christian evangelization because of its necessity in our world today which is characterize by
different cultures, beliefs, traditions and ideologies. This is because it is in dialogue that we are
able to recognize the signs of Christ’s presence and the presence of the spirit in all those we
encounter in our daily lives (Cf. Redemptoris Missio, 56). It is not a dialogue which seeks to
maintain the past at all cost but a prophetic one which seeks to consider the dynamics of the
present, acknowledge them and consciously accept and polish them by means of the Gospel
principles.
Over the past centuries, our present world has moved from a religious one to a secular one. Due to
this and other global changes, religion or Christianity has become an institution with its own
structures and place in society. But structures in themselves are incapable of serving individuals
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and society as Christianity should, unless those who occupy them are open to conversion and to a
continuous renewal of spirit, mentality and attitude. This is because “the best structure or idealized
system soon becomes inhumane if the inclinations of the human heart are not made wholesome, if
those who live in these structures or rule them do not undergo a conversion of heart and of outlook”
(Evangelii Nuntiandi, 36). This means that formally having an ideal way of life is not as such the
best or absolute solution, rather, the attitude of the individuals is just as important because
conversion occurs in the human person and not in the community or a structure (Cf. Winter, 1973).
As human beings live and manage today’s Christian communities, there is always the constant
danger for them to drift away from the original vision of Christ, the traditions of the Apostles, and
the life of the early Christians and to want to create a personal vision, whereby they establish a
Christian community of suffering and pain, selfishness and greed, hate and injustice. The reality
of sin can be a danger pursuing individuals within a society, thereby turning a good community
into a place where God seems to be absent. We are called to look within ourselves individually to
acknowledge our sinfulness and our limitations and “engage in constant conversion, and with that
we witness to God’s love by sharing our own convictions boldly and honestly, especially where
love has been obscured by prejudice, violence and hate (Statement of the SVD 15th General
Chapter, 2000). This important aspect of dialogue flows into the dialogue with the “other”.
Today’s world is characterized by different ideologies, beliefs, cultures, traditions and convictions,
making it easier for competitions and for creating enemies from among ourselves. This therefore
calls for constant dialogue among all in the community. Dialogue in the Platonic Philosophy is the
search for truth, which was developed by the “existentialist philosophers to be a tool to create
communion, by making the ‘other’ a partner in communication.” Once the self is adequately
converted, it aids the dialogue with the spirit of acceptance and respect for the ‘other’ which one
not only speaks but listens as well, “including the listening to the voice of God speaking through
the dialogue partners” (Cf. Kavunkal, 2006). One thing that binds all these together is a person’s
inner will or commitment.
Dialogue with the ‘other’ does not always flow from a “position of neutrality” (for the community
members may belong to different levels of the hierarchical ladder) but from commitment. That is,
for each side, despite one’s level, he/she must be committed to the course of common good and
human dignity through peace building, harmony, justice, patience, and love in the community.
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Going back to the early Christian community, its members, out of their own freewill and conviction
were a fellowship of members committed to one another, to the teachings of the apostles, to the
breaking of the bread and to prayer. They met every day and “ate their meals with exultation and
sincerity of heart, praising God and enjoying favours with all the people (nobody lacked anything).
The Lord added to their number those who were saved” (Acts 2:47). This means that their
authentic way of life alone was a source of evangelizing the people. For, “those who sincerely
accept the Good News through the power of the acceptance and sharing of faith, therefore, gather
together in Jesus’ name in order to seek together the kingdom, build it up and live it. They make
up a community which is it turn evangelizing” (Evangelii Nuntiandi, 13).
Creating a synodal Christian community cannot be over-emphasized in a pluralistic world, as we
have presently. To have a harmonious synodal community as that of the early believers, we will
need to have a constant conversion of the inner self to prepare ourselves for a gentle and an honest
broader dialogue with the ‘others’ within the community. Our primary obligation of evangelizing
the world as Christians significantly depends on our success of having and living a synodal
community. This is because “evangelization means bringing the Good News to the strata of
humanity and through it influence transforming humanity from within and making it new… but
there is no new humanity if there are not first of all the new persons renewed by baptism and by
lives according to the Gospel” (Evangelii Nuntiandi, 18). If we fail to establish this synodal
communities to ensure peace, harmony and justice among ourselves, irrespective of our
differences, we will not be in a better position to propagate the Good News effectively and
efficiently.
Anthony Diku-Dery, SVD.
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