Planning the future

The conference by German-speaking pastoral theologians, held September 17-20, addressed the topic “Plural reality of communities”. The debate reported by JOHANN POCK (Bonn) in the November edition of the Herder-Korrespondenz, focused upon the criteria of structural reforms, dwelling into the historical origin of Christian communities and their functions. Through the example of new communities, was given an overview of the various different communities. Follows a summary by Irene Vogt.WHICH COMMUNITY? “There is a ongoing debate on whether ‘community pastoral care is the highest point of pastoral care’, according to ( ANDREAS WOLLBOLD , Munich), or if, says Pock, we have reached the end of community ideology ( RAINER BUCHER , Graz). The emotional charge of the debate is explained by the great variety of community experience which often is related to the parish priest. Discussing development and changes of a community without emotional involvement is therefore difficult”. Present developments ( the organization of pastoral unity in larger spaces) contrast Christians’ desire to have smaller spaces where it is possible to live communities of faith. Both forms of community refer to sociological studies. On the one side, living spaces of individuals have extended and the community is created no longer starting from common grounds but from mutual interests, initiatives or common spiritual directions. On the other side lie basic interest, the fact that mankind seeks greater vicinity, which is not to be taken for granted in the individualized and pluralized modern world. THE PAST AND THE FUTURE. When facing the developments of present reforms, “we are often under the impression that the criteria for new pastoral structures does not respond to the question regarding the best form of announcing the Gospel of Jesus but rather it seems to be focused on ensuring its continuation and its sacramental service with the same number of staff members and of priests.” Church law considers parish churches the basic form and the final purpose of the care of the pastor, however it grants flexibility as relates to the care of the souls also in other non-parochial communities. We should therefore ask ourselves if “in the future priests will be the leaders of pastoral unity and guides of a pastoral team, or will their spiritual commitment be that of highlighting the gratuitous trait of faith?”. Referring to the history of Christian communities, it is to be noted that the direction taken by the primitive churches occurred under the guidance of Jesus and not according to the structure. “The centrality of Christ and action according to the Gospel defined the identity of the first communities”, therefore “communities don’t exist on their own but because they fulfill a function: to help people celebrate their faith (liturgy) and live (diacony), and through these announce and bring testimony of the Gospel”. EXPERIENCE IN THE WORLD. Another path of reflection sprung from the question: which people are taken into consideration in community and pastoral projects? “Christian faith is basically lived inside the community. Therefore the way in which it is shared should not be neglected. At the same time, in this way it is equally affirmed that the social form cannot constitute the starting point of theological considerations. When engaging a dialogue with social and human sciences, these statements serve to establish the best way to convey, in the different contexts, the announcement of the Kingdom of God”. There are small Christian communities as a reaction to broad spaces in Africa and Asia directed by the laity in particular. “The danger here is that these communities may continue on their own, isolated from the rest. This is why it is important to connect them within a network and integrate them within larger structures.” A different contribution was given with the experience of French dioceses (Poitiers or Evry) where the laity enjoys the support of the leaders of the diocese and the priests; this trust is evident also in concrete undertakings. Communities are not dismantled, rather, they are created if there are enough “lay people who received the calling” to guide in team-work their community for some years. THE FACE OF THE CHURCH. “A model which is doomed to disappear is that of the community which isolates itself with the conviction that if there is a priest, everything will go well”. The debate “is fruitful and useful if individual vocations are given a chance: where communities are open to those losers of modernization and social development. Debate on communities and the consequences at practical level will show us the future face of the Church”.