Center for Ignatian Spirituality Philippines (CIS Phil)

Presupposition

God acts in life itself, in everyday life. That is why we pray as if each day is a
page of the gospel. As the Spirit works in each of us, the same happens with groups
who seek to do his will.

In a group of believers, spiritual consolations and desolations take place; a group

may be a grace, in solidarity with the suffering world or distracted away from the
Lord. Communal consolations and desolations are the same as what happens to a
person but with their own characteristics.

In our vision of a church of communion, all members take part in the creation of the
community and its mission. The Spirit has been given to all and acts in all. From this
follows that each member of the community has the obligation and the right to
be listened to, recognized as such and welcomed enabling each on to collaborate
actively and with his or her gifts in the building of the Kingdom.

The interaction among people makes the group grow, increasing its energy and
creativity. It helps open the potential of each and of the group as a whole. The
group comes to be much more than the sum of the participants. It is a new
reality, a community which discerns the will of God regarding its mission.

The Christian community receives the call to mission from the Lord. From this comes
the need to identify options and to make decisions according to the will of Christ.
Apostolic action responds to this received mission which comes from the Father
through the Son by the Spirit.

The quality and fruitfulness of our vision, mission and apostolic action greatly
depend on our way of discerning together.

Three Ways of Experiencing Discernment

1. Living the spirit of discernment

2. Practicing ways of growing in this discerning atmosphere
3. Decision-making in our apostolic options

We distinguish among the three ways of experiencing discernment in order to

integrate: the spirit of discernment, frequent and varied practices of discernment
using spiritual conversation, and common deliberations.

1. Even if a group is more than the sum of its members and its own dynamic,
communal apostolic discernment is not possible without the personal
discernment of its participants, each one with his or her grace history and
spiritual maturity.

2. Spiritual discernment whether personal or in a group assumes the interior

experience of searching and a real desire to find and put into practice the
will of God.
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3. it is fundamental to distinguish among the three approaches mentioned

above: spirit, practice of spiritual conversation and communal decision-
making. Many times groups are negative about communal discernment
because they equate all discernment with decision-making. Other times there
is a lack of a down-to-earth pedagogy with its patient steps and clarity of
objectives and methods.

Spirit of Discernment

Rather than a technique or method, discernment is an attitude of the Spirit. It is the

disposition of the heart to open itself to the newness of God and to seek the will of
the Lord at a personal, communal and societal level. It is a paschal journey of death
¨ resurrection which is lived all of our lives.
These attitudes of disposition will transform themselves into a spirit of discernment
¨ a sixth sense in our lives. This is true of individual people and of groups. A
discerning spirit is a new sensitivity of the believer: letting us to be free to
questioned by the Lord so that we can discover the signs of the times and be
challenged by them.

Without this spiritual maturing of our attitudes and way of looking at things, it will
be difficult, if not impossible, to discern well. This attitude or spirit of discernment
translates itself in time into a vision of the world and of history. It will develop into
a new perception of a spiritual life centered on Jesus rather than on self-centered
virtues.

We should never be complacent thinking that, yes, we do possess the spirit of

discernment. We have to pray for it with humility as a gift of the Spirit. In this way
we shall be growing in awareness. It will, in turn, take the form of attitudes and
that, in time, will transform into a deep, ingrained discerning spirit.

“Best Practices” for Discernment in a Group Setting

These refer to those exercises where in community we exercise ourselves in mutual

listening and in an attitude of discernment. Sharing with transparency and the
search of the will of God in common does not necessarily mean moving toward a
specific decision or option.

Dialogue, communication and an active faith -- all these make possible the
opportunity for discernment including

¡ Holy Eucharist
¡ Common evaluation
¡ Consultation
¡ Formal or informal conversation

These exercises help us to know other better and to identify, search for and
find the will of God. Faith -- by which I mean the heart; human wisdom -- by
which I mean reason, reflection, theology; and life itself interact in these
times of discernment.

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These times give meaning to everyday actions. Shared prayers, reacting

together to some event, helping a member of the community are not a
decision-making process, but they are a practice of discernment.

All these “best practices” have a lot in common with the interior dynamic of
the Ignatian Examen -- to be attentive and aware of the passing of the Lord
through our lives and the life of the world. It is a shared awareness. These
practices give identity and rhythm to the life of the community.

No community discernment is possible if the members are not discerning

people. Similarly, it will be difficult to have a successful decision-making
process without prior experience of communal discernment practices. This
explains the difficulty and the ambiguity that some people feel in communal
deliberation. You cannot improvise this process.

Some Methods for Communal Discernment

These exercises facilitate the practice of necessary attitudes for the development
for common discernment. All four exercises permit many variations in their
application. Thus, it is possible for each community or apostolic team to discover
adequate opportunities for spiritual discernment within normal rhythms of apostolic
commitment and community living.

1. Sharing of experiences, meaningful situations or events which ask for deeper

personal or communal reactions

As simple as his exercise is, it can be deep and useful in community building. It
invites all members of the group or community to share lived Christian experiences
relating to the growth of faith and lived testimonies to the risen Lord. What is
fundamental here is the atmosphere of prayer, mutual listening and acceptance.

Before the community or group meeting –- ideally some days before –- the subject or
theme is announced is announced. This gives psychological time for preparation and
disposition. The experience is to be shared may range form the life of personal
prayer in recent years to the spiritual and pastoral approach being lived in
respective ministries. Of course, it is easier to share “external” or non-personal
experiences and reactions to them than to share personal experiences. What is
fundamental here is the atmosphere created in the sharing and the method which
facilitates true dialogue and the participation of all.

The group dynamic of this type of sharing is simple:

a. A short prayer, preferably aided by the reading of the Word, to facilitate and
create an atmosphere of trust and to focus on the experience or matter to be
prayed on together.
b. A first round of mutual listening in which each member speaks without
interruption.
c. A free dialogue to react, clarify and deepen what has been said.

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d. Final prayer.
e. May add from time tp time to reflection process/atmosphere. Time
management announce beforehand.

2. Review in common of some event or situation in a spirit of discernment.

In a spirit of prayer, the community is invited to review some situation or

experience which is meaningful of the life of the community. It may be a document
just-received from the General or Provincial of a religious congregation or a socio-
political event affecting the country, etc.

The group dynamic consists of

a. The reading of biblical text which relates to the subject

b. Analysis of the experience, making an effort to share information in an
objective way
c. The impact of the experience on each and on the group
d. Roots and consequences of what happened
e. Evangelical attitudes and criteria to face the situation [this phase needs
sufficient time…many times this is not done.]
f. Communal prayer

Here the role of the facilitator is important to help follow the sequential steps
which facilitate active participation and put order in the sharing.

3. Helping individuals grow in community

This method involves the community helping each of its members growing in the
Lord and in apostolic commitment. The exercise may take place in an extended
community meeting –- a whole day or even a weekend each year –- or in a series of
meetings. Here, the fraternal atmosphere, openness and atmosphere of prayer are
very important. In general, younger generations find it easier to do this although
experience demonstrates that when this method is both well-prepared and
implemented, older members of the community participate gladly.

The proceeding may have different methods. The following may be one of them:

a. Biblical reading or other appropriate text which helps disposition –

especially that of sharing, ‘giving’ and ‘receiving’
b. One of the members offers himself/herself to be helped by the group
c. In silence each member of he group reflects and writes:
¡ For what to I want to give thanks to the Lord in relation to this
member of the community? e.g., positive elements in the life of he
community, talents and gifts, shared apostolic life, etc.
¡ What helpful suggestions could I give this person about attitude,
conduct, etc.?
d. Each one reads, without interruption, the answer to the question about
thanking the Lord. Then the one being helped reacts. How does this
make me feel? What helps me in this?

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e. In the same way, the group shares their suggestions one by one and
gives time for the person being to respond to each.
[It is important to separate the two rounds − the positive feedback
and the suggestions to be given to the interested member of the
group]
f. The meeting ends with a prayer for the person concerned.

4. Study of a problem/challenge in common

To study, in common, a challenging situation and to help all to understand it better

is an exercise of discernment which may produce very useful and necessary results.
It requires time and preparation.

The steps to be taken:

a. Prayer, with the aid of a biblical text prepared beforehand by a member

of the group.
b. Focusing the subject matter with a brief exposition by a member of the
group. [It will be good for the group to read beforehand the basic issues to
be presented.]
c. Time for questions and clarifications.
d. Personal reactions on what has been shared. [Ideally all participate.]
e. Final prayer.