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A Spiritual Drama With Reflections on the Crucifixion of Jesus as a Model for Resorative Practice
In this article the author expresses in dramatic form how particular aspects of his faith can relate to the process of restorative conferencing.
Perhaps no picture is more well known across many faiths and cultures than the picture of the Crucifixion of Jesus. Faith traditions, which do not espouse a meaning or significance to this event, have at least heard of the tradition, and the story has been told around the event. Even within the faith traditions for which the Crucifixion of Jesus is part of the faith story, different interpretations and meanings are given to the event and its significance for human history.
It is in this inclusive and all-encompassing sense of the event as known among persons of many faith traditions, that the Crucifixion of Jesus is offered as a spiritual reflection.
The purpose of this presentation is to suggest that the action within this event can hold as a model from which to view and process of restorative practice in our daily life. It is in that spirit that the following is offered.
Scene One
The curtain rises and a hush falls over the audience. The lights dim. On stage, a number of persons are seated in a circle. At the head of the circle is the facilitator, the trained and skilled one in the process of restorative justice conferencing, who will conduct the session and guide the discussion and healing to its conclusion.
The facilitator welcomes everyone and introduces those around the circle. A thank you is expressed to everyone for taking time and effort to attend to the matter which has brought the group together. A short description of what has brought the meeting together is given with very basic details. Persons are addressed by their names, not descriptive names like victim or offender, since the task is to explore the way everyone has been affected and work toward repairing the harm that has resulted.
The lights fade for a moment and a voice continues.
Jesus is nailed to a cross made of wood. He is, for restorative practice terms, both offender and victim. He is the offender because he has been tried in a court of law and found guilty. Exactly what the charge is, there is some room for interpretation to be sure. He is the offender, but not the only one that day, to be put to death. He is an offender in the eyes of many present because he has offended them, his words and behaviour have threatened them and made them uneasy. He has disquieted a host of persons in the community and they do not want to be in his presence any longer. And so, he must go.
And yet, he is also victim. He is innocent of any crime. He speaks the truth with which he shares with those who will listen to him. He is a victim in the broadest sense of the word as well, for many for whom his life is central to their understanding of faith, he takes upon himself their sin. He is also a victim of ignorance on the part of many who do not even know what they are doing in having any part in his death.
Jesus is both offender and victim.
And, as part of this scene, two others are also hanging with him upon their own crosses. One throws accusations against him and rails against his won situation. If he is who he says he is, why does he not change this situation and save himself and them. How typical this is of our own reaction to distress. If he could change things, why does he leave the situation as it is, for each of them is dying. Even at this last moment, the first offender is not able to take responsibility and accountability for his own behaviour. He blames someone else and denies his own need to repent. He does not meet the three-fold requirement of an offender in restorative practice, to take responsibility for his behaviour, to admit he has done harm, and to agree to participate in the meaning and spirit of the healing event.
The second offender is the exact opposite. He takes responsibility for his behaviour. He says to the first offender that both of them are receiving what they deserve for what they have done. But this person Jesus has done nothing and he is unjustly punished. And then, in repentance, he turns to Jesus and asks forgiveness. His request is given a just response.
Herein, the process of restorative practice is made even clearer. One who is willing to take responsibility and accountability for their behaviour and is remorseful, is given an opportunity to know forgiveness and repentance and the healing of the community.
Also present in this scene is the community. The community is made up of supporters and accusers, and those who are committed to the event itself. Hosts offer refreshment. Those who protect the process are present. Family and supporters gather to offer support and the refreshment of their presence.
Scene Two
The person whose behaviour has made the meeting necessary has admitted their part in the incident, taken full responsibility for their behaviour and agreed to take part in the session. If for any reason this person withdraws from the meeting, the matter is referred back to the Court. However, if the session is successfully concluded with positive participation and satisfactory compliance with the conference agreement at the end, then the matter may be finalized with this gathering. Everyone has voluntarily agreed to take part in the conference.
The person whose behaviour has caused the meeting is invited to share in their own words responses to such questions as: what happened?, what was the person thinking at the time?, and what has the person thought about since that time?, and in what ways has the person and others been affected?
The person who was directly affected by this behaviour is invited to share their version of the event. Key questions help the person describe the event and their reactions. They are asked: what was your reaction at the time?, how do you feel about what happened?, what has happened since the incident?, and how have family and friends reacted when they heard about the incident.
The healing of community happens on many levels. Jesus turns to his friend, a disciple who has travelled with him from the beginning. Jesus, at the same time, turns to his mother whom he will now leave with his death. He invites them to be transformed in their relationship with one another. The disciple is invited to be a son, and his mother to be a mother to this new son. And from that moment, a new creation of community and family takes place. They leave that awful place of death and despair, as new son and new mother.
Scene Three
Then the supporters for both of these parties are invited to respond to a few questions: what did you think when you heard about the incident?, how do you feel about what happened?, what has happened since the incident?, and what are the main issues for you?
A discussion then takes place among all of the participants which involves words, emotions, strong feelings and clarification of thoughts and experiences. No one is unnecessarily interrupted and everyone's feelings and expressions are respected and listened to. The event and the thoughts, motives and feelings of the participants are thoroughly explored and shared under the guidance of the facilitator.
A voice continues, the curtain of the temple is torn in two. Here, one might envision a picture which gives some substance to the experience of an old practice or old understanding being rent asunder and a new beginning, a new understanding and new community being offered in its place. what was, is no longer tenable. what is to be, is to become a reality for those who have taken part in the experience.
So too, with restorative practice. the past has been laid bear and responsibility taken for behaviour and words which caused damage and injury. Now, a time for healing relationships and community has come. Each one is invited to step forward boldly and in faith and trust accept that healing can and indeed, has begun. It must be claimed by each in his or her own way and time to be sure, but the possibility has been created.
Scene Four
When the issue has been disclosed and discussed, the facilitator asks everyone present, what they would like to see come from this conference? Plenty of time is allowed to permit each participant to explore in the context of the group what would be necessary to repair the harm for them. This discussion may involve negotiation, reflection and interaction with those present.
Finally the group is asked, if the agreement is a fair arrangement? If all are in accord, the agreement is written up for everyone's signature and commitment to fulfil the requirements of the agreement. Before the session is closed, everyone is asked if there is anything else anyone would like to say.
The lights again give focus and a voice continues, and he gave up his spirit. The surrender of both offender and victim within community is necessary for the community to find its way back to healing and forgiveness. A measure of giving up accompanies the admission of responsibility and accountability permits and makes possible a healing space. And such an offer requires a spirit of acceptance and forgiveness on the part of those victimized and of the community. An opportunity of a moment of truth, of fellowship, or refreshment in its deepest and most profound sense, is thus created. All can truly begin to feel the possibility that the past is over, it can be redeemed and a new beginning is possible, and can lie ahead.
This spiritual process allows for a multifaith involvement and presence. The faith communities of our world naturally provide a hosting environment for healing and forgiveness, for refreshment and new beginnings. Such restorative practice activities provide for multifaith opportunities.
The lights fade and focus returns.
A fellowship time allows the whole group to gather and chat around refreshments. This allows mingling of offenders and victims with supporters and community in freedom and informality. It permits healing restoring of relationships and the beginning of forgiveness and rebuilding of trust and friendships broken previously. It is important that this time not be rushed but allowed to take place if a free and open way until its natural conclusion. Before participants leave, a copy of the agreement is given to everyone present to the process.
The curtain closes and the lights are raised.
Ron Hunt is Chair of the Restorative Justice Committee - Ontario Multifaith Council on Spiritual and Religious Care
Posted by editor on September 30, 2003 10:18 AM