Last 29 October marked the conclusion of the First Session of the XVI Ordinary General Assembly of the Synod of Bishops. This session allowed us to deepen our understanding of synodality as part of the Churchโs fundamental vocation. โSynodality is mainly presented as a joint journey of the People of God and as a fruitful dialogue between the charisms and ministries at the service of the coming of the Kingdomโ (Synthesis Report, Introduction).
Emphasizing the synodal dimension allows the Church to rediscover its itinerant nature, as the People of God journeying through history on pilgrimage, โmigratingโ, we could say, toward the Kingdom of Heaven (cf. Lumen Gentium, 49). The biblical narrative of Exodus, depicting the Israelites on their way to the promised land, naturally comes to mind: a long journey from slavery to freedom prefiguring the Churchโs journey toward her final encounter with the Lord.
Likewise, it is possible to see in the migrants of our time, as in those of every age, a living image of Godโs people on their way to the eternal homeland. Their journeys of hope remind us that โour citizenship is in heaven, and it is from there that we are expecting a Saviour, the Lord Jesus Christโ (Phil 3:20).
The images of the biblical exodus and of migrants share several similarities. Like the people of Israel in the time of Moses, migrants often flee from oppression, abuse, insecurity, discrimination, and lack of opportunities for development. Similar to the Jews in the desert, migrants encounter many obstacles in their path: they are tried by thirst and hunger; they are exhausted by toil and disease; they are tempted by despair.
Yet the fundamental reality of the Exodus, of every exodus, is that God precedes and accompanies his people and all his children in every time and place. Godโs presence in the midst of the people is a certainty of salvation history: โThe Lord your God goes with you; he will not fail you or forsake youโ (Deut 31:6). For the people who came out of Egypt, this presence manifested itself in different forms: a pillar of cloud and fire showing and illuminating the way (cf. Ex 13:21), the meeting tent that protected the ark of the covenant, making Godโs closeness tangible (cf. Ex 33:7), the pole with the bronze serpent assuring divine protection (cf. Nm 21:8-9), manna and water (cf. Ex 16-17) as Godโs gifts to the hungry and thirsty people. The tent is a form of presence especially dear to the Lord. During Davidโs reign, God chose to dwell in a tent, not a temple, so that he could walk with his people, โfrom tent to tent and from dwelling to dwellingโ (1 Chr 17:5).
Many migrants experience God as their traveling companion, guide and anchor of salvation. They entrust themselves to him before setting out and seek him in times of need. In him, they find consolation in moments of discouragement. Thanks to him, there are good Samaritans along the way. In prayer, they confide their hopes to him. How many Bibles, copies of the Gospels, prayer books and rosaries accompany migrants on their journeys across deserts, rivers, seas and the borders of every continent!
God not only walks with his people, but also within them, in the sense that he identifies himself with men and women on their journey through history, particularly with the least, the poor and the marginalized. In this we see an extension of the mystery of the Incarnation.
For this reason, the encounter with the migrant, as with every brother and sister in need, โis also an encounter with Christ. He himself said so. It is he who knocks on our door, hungry, thirsty, an outsider, naked, sick and imprisoned, asking to be met and assistedโ (Homily, Mass with Participants in the โFree from Fearโ Meeting, Sacrofano, 15 February 2019). The final judgment in Matthew 25 leaves no doubt: โI was a stranger and you welcomed meโ (v. 35); and again โtruly, I say to you, as you did it to one of the least of these brothers and sisters of mine, you did it to meโ (v. 40). Every encounter along the way represents an opportunity to meet the Lord; it is an occasion charged with salvation, because Jesus is present in the sister or brother in need of our help. In this sense, the poor save us, because they enable us to encounter the face of the Lord (cf. Message for the Third World Day of the Poor, 17 November 2019).
Dear brothers and sisters, on this day dedicated to migrants and refugees, let us unite in prayer for all those who have had to leave their land in search of dignified living conditions. May we journey together with them, be โsynodalโ together, and entrust them, as well as the forthcoming Synod Assembly, โto the intercession of the Blessed Virgin Mary, a sign of sure hope and consolation to the faithful People of God as they continue their journeyโ (XVI Ordinary General Assembly Synthesis Report: Proceeding Along the Journey).
Prayer
God, Almighty Father, we are your pilgrim Church journeying towards the Kingdom of heaven. We live in our homeland, but as if we were foreigners. Every foreign place is our home, yet every native land is foreign to us. Though we live on earth, our true citizenship is in heaven. Do not let us become possessive of the portion of the world you have given us as a temporary home. Help us to keep walking, together with our migrant brothers and sisters, toward the eternal dwelling you have prepared for us. Open our eyes and our hearts so that every encounter with those in need becomes an encounter with Jesus, your Son and our Lord. Amen.
Rome, Saint John Lateran, 24 May 2024, Memorial of the Blessed Virgin Mary, Help of Christians
On September 18, the priests of the New Westminster Eparchy have begun training in the "Divine Renovation" program. A new training course for priests has recently begun, focusing on the critical topic of vision formation โ a God-inspired picture of the future that drives and motivates. Throughout the course, priests are reminded that genuine vision comes from the heart, from inner passion that moves a person to action and inspires change.
What is Vision?
Vision is described as "a God-inspired picture of the future that produces passion." It is an internal drive, born from deep emotions, that defines what the Church should become. Priests are encouraged not to approach this mechanically โ itโs not just about crafting strategies, but rather a spiritual experience that involves deep reflection and prayer.
The Vision Formation Process
The process begins with an internal reflection on what inspires and disturbs you. These emotions help priests determine the path their community should follow. Vision is about where we are taking people and why it matters, rather than what we simply do as a Church. The course teaches priests to focus not on what they want from people, but what they want for them, emphasizing their spiritual growth and well-being.
The Importance of Vision for the Community
Vision formation is a team effort, but it begins with the leader โ the priest. A crucial part of the process is communicating this vision to the community. However, this does not mean a priest should immediately announce the vision to everyone. Instead, they should first start integrating it into homilies, discussing it with leaders, and gradually introducing the community to it. The vision becomes a shared goal that unites the community and helps everyone move forward in faith.
Spiritual Leadership and Mission
The course also stresses the difference between vision and mission. The Churchโs mission is about what we do, while vision explains why we do it and where we are leading the community. The combination of love for people and healthy discontent about what needs improvement is what fuels action. Both are necessary for growth.
Priests undergoing this training have a unique opportunity to deepen their understanding of their role, shape a clear vision, and guide their communities toward spiritual growth and closer communion with God.
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