EMBRACING AND TRANSFORMING CONFLICTS TO GROW IN SYNODALITY
Number 185- 2024
PRESENTATION
Embracing and transforming conflicts to grow in synodality
The Synod on Synodality (2021-2024) has implemented a synodal process that has the audacious goal of providing an opportunity for the whole people of God to discern together what steps to take to be a truly synodal and missionary Church, in the three dimensions of Communion, Participation and Mission.
The challenge is to create a Church of communion, open to all, without verticality and clericalism. All of us, both lay and consecrated people, are called to contribute to the realization of this dream, while knowing the inevitable tensions that affect every human reality.
To grow in synodality and true mutual listening, where everyone’s voice is welcomed and heard, we must take these tensions into account and learn to deal with conflicts. Not to get trapped in them, but to transform them into something “constructive and transformative.”
As Pope Francis says: “Conflict cannot be ignored or concealed. It has to be faced. But if we remain trapped in conflict, we lose our perspective, our horizons shrink and reality itself begins to fall apart. In the midst of conflict, we lose our sense of the profound unity of reality. When conflict arises, some people simply look at it and go their way as if nothing happened; they wash their hands of it and get on with their lives. Others embrace it in such a way that they become its prisoners; they lose their bearings, project onto institutions their own confusion and dissatisfaction and thus make unity impossible. But there is also a third way, and it is the best way to deal with conflict. It is the willingness to face conflict head on, to resolve it and to make it a link in the chain of a new process. “Blessed are the peacemakers!” (Mt 5:9) (Pope Francis, Evangelii gaudium, 226-227).
Embracing the Wisdom of Disruption. Conflict Transformation in Synodal Processes
Fr. Yago Abeledo, M.Afr.
Traditional approaches to conflict often focus on resolution, and management. However, conflict transformation offers a more profound and sustainable approach. It aims not just to end a specific conflict but to create lasting change in the relationships, attitudes, and systems that give rise to conflict. This involves addressing the root causes, such as power imbalances, historical grievances, and systemic injustices, rather than merely managing the symptoms.
Our current synodal process represents a pivotal moment of renewal and transformation within the Catholic Church. It calls for a deeper engagement with the voices and experiences of all members of the Church, fostering a more inclusive and collaborative approach to decision-making. The Butterfly Framework, developed by Yago Abeledo, offers a powerful tool for navigating the complexities and challenges that may arise within synodal processes, empowering participants to engage in constructive dialogue and work towards a more vibrant and inclusive Church.
Navigating Power, Rank and Privilege. An Elderful Approach to Synodal Leadership
Fr. Yago Abeledo, M.Afr.
Arnold Mindell’s definition of rank as “the sum total of one’s privileges” provides a framework for understanding the various advantages and disadvantages that individuals hold within a group or society. Power, the ability to influence or direct, arises from rank. Privileges, often unearned and derived from one’s social identities such as race, gender, or socioeconomic status, can significantly amplify an individual’s power and influence. Within the Catholic Church, these dynamics are particularly nuanced, as they intersect with historical power structures, cultural norms, and theological beliefs. Understanding these nuances is crucial for fostering authentic synodality, where all voices are valued and heard.
Canonical Authority and Governance for Superiors General & Provincials of Religious Institutes
Sr. Sharon Euart, RSM, JCD
By its nature, canon law is a pastoral instrument for ensuring that practical norms flow from knowledge of the Church’s mysteries. The teachings of the Church, especially Vatican II, are the framework for applying the church’s law. Many of the canons in the Code are derived from or inspired by the teachings of the Council. It is only by keeping the ultimate purpose of church law in mind, the law of love, can a proper application of individual norms to that purpose be maintained in a religious institute’s constitutions and proper law. In a spirit of journeying together in reciprocal listening while invoking the Holy Spirit, there are, what we might consider as guard rails or supports, which help keep us focused not only on the norms governing the canonical authority of superiors, but also the values the law intends to uphold, the theological context and canonical resources available for each institute’s unique journey.
What kind of “home” for the vow of obedience?
Sr. Hedvig Deák, OP
Before being an evangelical counsel, obedience is first a virtue. Being a virtue connects obedience with happiness, freedom, and intelligence. First, a virtue is a stable quality which perfects our heart and mind, and disposes to act well. Each virtue presupposes a freedom and leads to the morally good and happy life.
Being a virtue implies that obedience also is an instrument of the good life, which instead of limiting, perfects the one who practices it. Obedience presupposes a certain kind of disposition which can be characterized as an openness to the attraction of the true and the good. The virtue of obedience evokes the idea of freedom: obedience is possible only
on the condition that there is the real possibility of not to obey. Strictly speaking, the slave or the child does not obey: the necessary requirements for freedom are missing, such as a lack of the use of intellect and the presence of a constraint. Again, if anyone follows the orders of someone enduring the influence of a strong personality this comportment doesn’t merit the name of real obedience: it is not a virtue, but something infra-human.
Fleeting Time, Enduring Joy
Monica Marie Cardona, FMVD
Consecrated Life and the evangelical councils are a very real sign in today’s world of deeply liberated people who look towards eternity. The awareness that our life is like Abel’s and is temporary and passing has made us opt for a way of life that is in many ways counter-cultural and prophetic. It is a way of life akin to a pilgrimage, growing in freedom and detachment with each step taken, open to the unexpected, and filled with love and passion for the final destination – Christ. The challenge of being empowered and yet aware of one’s powerlessness, at the same time, is well reflected by Qoheleth’s philosophy. While everything is fleeting breath (hebel/vanitas), that we cannot hold or possess, there is also a deeper reality that sustains even that which seems transitory. As consecrated women, sensitive to the whisperings of the Spirit and serving a broken humanity inside and outside of the Church, we recognize that our service may often seem as small and insignificant as our breath and the way it vanishes in the air, in the greater scheme of things.
EMBRACING THE WISDOM OF DISRUPTION.
CONFLICT TRANSFORMATION IN SYNODAL PROCESSES
Fr. Yago Abeledo, M.Afr.
Fr. Yago Abeledo Madueño, M.Afr., belongs to the Society of Missionaries of Africa. He has served in the parish ministry of slums in Kitwe (Zambia) and Dar es Salaam (Tanzania). He has been a trainer in initial and continuing education programmes in East and West Africa.
He holds three master’s degrees: in Conflict Transformation (Centre of Justice and Peace-building, Virginia, USA), Transpersonal Therapy (Escuela de Atención, Madrid, Spain) and in Process Oriented Facilitation and Conflict Studies (Process Work Institute, Oregon, USA). He is Certified in Bioneuroemotion (Enric Corbera Institute, Barcelone, Spain).
yago.processworker@gmail.com
1. Introduction
In our increasingly complex and volatile world, characterized by the acronym BANI (Brittle, Anxious, Nonlinear, and Incomprehensible), even our religious lives are not immune to disruption and change. The Catholic Church, too, is navigating an extraordinary moment with the Synod of Synodality, a time of profound questioning about power structures, patriarchal influences, and our collective path forward.
At the heart of this synodal process lies an invitation to engage with conflict in a constructive and transformative manner. Conflict, often perceived as a threat to unity, can paradoxically become a catalyst for deeper understanding, healing, and co-creation of a renewed ecclesial community.
In this context, the Butterfly Framework offers a powerful lens through which we can navigate the complexities of conflict within our synodal processes. Rooted in the wisdom of nature’s patterns, this framework provides a holistic and organic approach to conflict transformation, empowering us to embrace the present moment, acknowledge the past, and envision a hopeful future.
The International Union of General Superiors (UISG) recently hosted a formation on conflict transformation to more than 300 members of General Councils. Prior to the training, participants were asked to reflect on their experiences with conflict within their congregations. Their responses revealed a common thread: conflict, while often unspoken, is an ever-present reality in religious life.
This formation began with a unique approach to understanding conflict: conflict is as valuable as peace for the life of a community, and no state is inherently better than another, as no state alone constitutes a community. A community may experience its greatest moments of meaning through conflict. This approach suggests that conflict is not a deviation from the natural order but an integral part of it. It is through conflict and disruption that we are propelled towards growth and transformation. Could we, then, view conflict as an ally in our individual and collective journeys?
2. Insights from the UISG Consultation
The questionnaire responses from participants illuminated the multifaceted nature of conflict within religious congregations. The sources of conflict were varied, ranging from generational and cultural clashes to communication breakdowns, power struggles, and unresolved past wounds.
These conflicts often manifested in subtle ways, such as hushed whispers or passiveaggressive behavior, but could also escalate into open confrontations. The consequences were significant, with unresolved conflict eroding trust, hindering unity, and casting a shadow over the sense of shared purpose that is essential to religious life.
Fear emerged as a common theme, often rooted in a lack of skills and confidence in navigating conflict. This fear could lead to avoidance, silence, and the festering of unresolved issues. However, the responses also revealed a growing awareness of the importance of open dialogue, active listening, and forgiveness as pathways to healing and reconciliation. Many congregations recognized the need for formal training in conflict transformation to equip their members with the necessary skills to navigate disagreements constructively.
3. A Paradigm Shift in Conflict Engagement
Traditional approaches to conflict often focus on resolution, and management. However, conflict transformation offers a more profound and sustainable approach. It aims not just to end a specific conflict but to create lasting change in the relationships, attitudes, and systems that give rise to conflict. This involves addressing the root causes, such as power imbalances, historical grievances, and systemic injustices, rather than merely managing the symptoms.
3.1. Deep Democracy
The Process Work approach, rooted in process-oriented psychology, provides a valuable framework for conflict transformation. It challenges us to see conflict not as a negative force but as a natural and potentially transformative aspect of human interaction. Deep Democracy, a core principle of Process Work, emphasizes the importance of including and valuing all voices and perspectives, even those that may be marginalized or unpopular.
This approach recognizes that conflict often arises from a lack of understanding and empathy. By creating a space where everyone feels heard and valued, we can bridge differences, uncover underlying issues, and work towards collective healing and transformation. In the context of religious congregations, Process Work encourages us to embrace conflict as an opportunity for spiritual growth and communal renewal.
3.2. The Wisdom of Disorder
In his exploration of the “wisdom pattern” of “order, disorder, and reorder”, Richard Rohr invites us to recognize the inherent value of disorder within the natural cycles of life. Just as the seasons transition from order to disorder and back to a new order, conflict can be seen as a necessary phase in our journey towards growth and transformation. The synodal process itself is a manifestation of this wisdom pattern. It emerges from a recognition that the Church, like all living systems, must navigate periods of disorder and upheaval to evolve and adapt to the needs of our time. By embracing conflict as an ally rather than an adversary, we open ourselves to the transformative potential it holds.
4. The Butterfly Framework: A Transformative Tool for Synodal processes
Our current synodal process represents a pivotal moment of renewal and transformation within the Catholic Church. It calls for a deeper engagement with the voices and experiences of all members of the Church, fostering a more inclusive and collaborative approach to decision-making. The Butterfly Framework, developed by Yago Abeledo, offers a powerful tool for navigating the complexities and challenges that may arise within synodal processes, empowering participants to engage in constructive dialogue and work towards a more vibrant and inclusive Church.
4.1. The Essence of the Butterfly Framework
The Butterfly Framework is a holistic approach to conflict transformation and personal/ communal growth, drawing inspiration from process-oriented psychology. It views conflict not as a disruption but as an inherent part of the natural order, a catalyst for change and evolution.
The
“Here and Now”:
The Heart of Transformation
At the center of the Butterfly Framework lies the “Here and Now.” This represents the present moment, the ground of our being where we can fully engage with ourselves, others, and the world around us. It is in the present moment that we can access our deepest wisdom, connect with our authentic selves, and discern the path towards healing and transformation.
The “Here and Now” is not merely a temporal concept but a spiritual practice. It involves cultivating mindfulness, awareness, and presence, allowing us to fully experience the richness and complexity of each moment. In the context of synodal processes, the “Here and Now” invites us to listen deeply to the voices of others, to be fully present to their experiences and perspectives, and to engage in dialogue with an open heart and mind.
4.2. Theological Foundations of the Butterfly Framework
The Butterfly Framework is not just a methodological tool but a spiritual process that aligns with core Christian beliefs and practices. Here are three key theological foundations that underpin the framework:
4.2.1.
Theology of Creation and Transformation:
God’s creation is an ongoing process, continually calling all things towards wholeness and reconciliation. The Butterfly Framework’s emphasis on transformation as a natural process aligns with this understanding of creation as dynamic and evolving.
4.2.2. Theology of the Holy Spirit and Discernment: The Holy Spirit guides the Church, providing wisdom and insight for right judgment and fostering unity among believers. The Butterfly Framework’s principles of flow of energy and dynamic adaptation can be seen as manifestations of the Spirit’s work, guiding a synodal process through the complexities of discernment.
4.2.3. Theology of Communion and Community: The Church is fundamentally communal, called to live out the mystery of communion with God and one another. The Butterfly Framework’s principles of shared humanity and empathy and spiritual connectivity emphasize this call to communal life and relational holiness.
4.3. The Four Wings: A Journey of Transformation
The framework is represented by a butterfly with four wings, each symbolizing a crucial aspect of the transformative process:
4.3.1. Inner Self Wing: Leading from Within
A synodal process begins with an invitation to personal reflection and inner work. The Inner Self wing encourages us to examine our own experiences, biases, and motivations in relation to conflict. By cultivating self-awareness and a willingness to engage in honest self-examination, we create a foundation for empathy, humility, and authentic dialogue.
This inner work is essential for building trust and fostering a spirit of openness within our synodal communities. As we embrace our own vulnerabilities and growth edges, we become more receptive to the perspectives and experiences of others. We engage in prayerful discernment, seeking guidance from the Holy Spirit and listening to the wisdom of our own hearts. The framework invites us to explore our own experiences of conflict, understanding how our personal histories and perspectives may shape our interactions with others.
4.3.2.
Relational-Structural-Systemic Wing: Understanding the Dynamics of Power
Conflict within the Church often arises from complex dynamics of power, communication patterns, and cultural norms. The Relational-Structural-Systemic wing invites us to explore these systemic factors, recognizing how they shape our interactions and contribute to conflict.
By understanding the underlying structures and systems at play, we can identify barriers to participation, inclusion, and authentic dialogue. This awareness empowers us to co-create more inclusive and equitable environments, where diverse voices are heard and valued.
4.3.3.
Past Wing: Healing the Wounds of History
The Church’s history is rich and complex, marked by moments of both grace and pain. The Past wing encourages us to engage with this history honestly and courageously, acknowledging the wounds and injustices that have been inflicted, as well as the resilience and wisdom that have sustained our faith communities.
In the context of a synodal process, the Past Wing encourages participants to engage in a process of truth-telling and reconciliation. This involves acknowledging past harms, seeking forgiveness, and working towards healing and restoration. It also invites us to learn from the mistakes of the past, ensuring that they are not repeated in the future.
4.3.4.
Future Wing: Co-Creating a Hopeful Vision
A synodal journey is not merely about addressing past grievances; it is also about cocreating a shared vision for the Church we are called to become. The Future wing invites us to dream and envision together, imagining new ways of being Church that are more vibrant, inclusive, and responsive to the needs of our world.
Through this process of collective visioning, we can inspire one another and work towards a future where conflict is embraced as an opportunity for growth, understanding, and the manifestation of the Gospel values of love, justice, and compassion.
4.4.
Addressing Key Issues in the Church with the Butterfly Framework
The Butterfly Framework can be a valuable tool for addressing some of the most pressing issues facing the Catholic Church today:
4.4.1. Clericalism: By examining the historical roots of clericalism (Past Wing), promoting greater self-awareness among clergy (Inner Self Wing), advocating for structural reforms that empower the laity (Relational-Structural-Systemic Wing), and envisioning a Church characterized by collaboration and shared responsibility (Future Wing), we can work towards a more inclusive and equitable Church.
4.4.2. Gender Equality: By acknowledging the historical exclusion of women (Past Wing), facilitating dialogue on gender roles (Inner Self Wing), advocating for policies that ensure women’s representation in decision-making (Relational-Structural-Systemic Wing), and setting goals for gender parity and mentorship (Future Wing), we can create a Church that values and empowers the voices of women.
4.4.3. Sexual Abuse Scandals: By confronting past abuses and their impact (Past Wing), promoting healing and accountability (Inner Self Wing), implementing safeguarding policies and independent reporting mechanisms (Relational-Structural-Systemic Wing), and developing protocols for responding to abuse allegations and educating the community on prevention (Future Wing), we can work towards a Church that is safe and just for all.
4.4.4. LGBTQ+ Inclusion: By examining theological interpretations and the experiences of LGBTQ+ individuals (Past Wing), fostering empathy and understanding (Inner Self
Embracing the Wisdom of Disruption
Wing), reviewing exclusionary language and practices (Relational-Structural-Systemic Wing), and envisioning a Church that fully embraces diversity and provides pastoral care for LGBTQ+ individuals (Future Wing), we can create a Church that is welcoming and inclusive of all.
4.4.5. Communication and Transparency: By identifying instances where lack of transparency has caused harm (Past Wing), encouraging open communication among leaders (Inner Self Wing), developing communication protocols and utilizing technology for better information sharing (Relational-Structural-Systemic Wing), and establishing platforms for dialogue and ensuring continuity in reporting and feedback (Future Wing), we can foster a Church that is more open and accountable to its members.
5. Conclusion: Embracing the Transformative Power of Synodal Processes
By engaging with the Butterfly Framework, we can cultivate a synodal way of living that embraces conflict as a transformative force. This approach requires a shift in our mindset, moving away from a fear-based avoidance of conflict towards a posture of curiosity, courage, and hope.
Embracing conflict as transformation means creating safe spaces for dialogue, where diverse perspectives can be shared without judgment or fear of retribution. It means fostering a culture of active listening, where we seek to understand one another’s experiences and perspectives with empathy and compassion.
Synodal living also calls us to develop new skills and capacities for navigating conflict constructively. This may involve training in nonviolent communication, restorative practices, and theological reflection on the transformative potential of conflict.
Ultimately, by embracing conflict as a path to synodal living, we bear witness to the guidance of the Holy Spirit in the Church’s journey. We build an inclusive community where everyone’s gifts and charisms are valued, recognizing that our diversity is a source of strength and vitality.
In the words of Pope Francis, “The Synod is not a parliament, it is not a survey, it is not a forum for exchanging ideas, nor is it a convention or a congress... The Synod is an ecclesial event, and its protagonist is the Holy Spirit.” (Pope Francis’ address at the opening of the synodal journey on October 9, 2021). May the Holy Spirit guide us on this synodal journey, leading us towards a deeper understanding of our faith, a renewed commitment to the Gospel, and a more authentic experience of communion with God and with one another.
Bibliography:
Mindell, Arnold. (2002). The Deep Democracy of Open Forums. Charlottesville, VA: Hampton Roads. Rohr, Richard. (2020). The Wisdom Pattern: Order, Disorder, Reorder. Cincinnati, OH: Franciscan Media.