The Risen Lord Continues to Accompany:

The Emmaus Narrative as a Paradigm of Accompaniment in Crisis Situations

Daniel S. Schipani

Jesus himself came and began to walk with them....

Then the two of them told them what had happened to them on the road (Luke 24: 15, 35). 

The account of the journey to Emmaus in Luke's Gospel (24:13-35) inspires and orients us in a special way. We do not pretend to expound the full richness and depth of meaning of the text; we will demonstrate, however, that the narrative of the road to Emmaus and the transforming encounter with the risen Lord enlightens the ministry of pastoral accompaniment so that we can identify certain key principles as reliable guides for practice. It is a paradigm of pastoral care in the best sense of the term. We consider these principles in the following paragraphs.

First, the two disciples. We notice at once that it is those two disciples who appear first on the scene. It is inferred that they were common people - they did not belong to the group of the twelve - like those who left Jerusalem on the Sunday after the Passover. They were overcome with a sense of loss and defeat. They were perplexed and somewhat confused, frustrated by doubt, fear and anxiety. Many questions were boiling in their minds. They were facing a deep inner conflict, as disappointment was mixed with a little hope because of the word they had received from "some of the women." Now they are facing the challenge of the moment-that is, they are not trying to forget, leave behind, or sidestep the situation of trial and conflict. They are striving for some resolution, an attitude of course essential to stimulate a transformative process of emotional and spiritual healing. They feel they need a new sense of direction and yearn for new light on their situation. They need to rekindle the hope of complete liberation; they want to grow, and this is very remarkable indeed. What are they doing in relation to all this that is important for us to consider?

Let us observe that these disciples are talking about what had happened in Jerusalem, that is to say, it is not that they want to forget the events and their consequences but, we could say today, they are assuming the crisis. They receive the "stranger" with hospitality and are open to dialogue with him. This is the first phase of community building. They confidently share their stories and their visions. Here we have a first clue: to recognize that the effectiveness of pastoral care requires that we begin not with those who minister but with those who need help according to their own existential situation. The disciples on the road to Emmaus faced great loss and the apparent defeat of their leader along with the destruction of their ideals and hopes.

A second observation is that in this process along the road to Emmaus something happens that turns out to be the turning point of the story: the disciples put their faith into practice by inviting the stranger to eat with them. As we read, they had been talking to Jesus about redemption and now they take practically redemptive action with the gift of hospitality. Thus a second phase of community building occurs: in receiving that gift of hospitality the stranger becomes a "companion" (from the Latin, cum panis: companion is someone with whom we share bread). Another key for today: we need both action and reflection, understanding along with practice. Reaching out to the stranger is certainly an important dimension of the gospel of the kingdom; and the formation and cultivation of community occupies a central place in the life and ministry of the church.

Those disciples on the road to Emmaus give us another important key for today's pastoral ministry: after the moment of enlightenment around the table, when they seem to understand the whole situation - the meaning of hope in Christ, the way to authentic liberation, the recognition of the real presence of the risen Lord - they decide to return to Jerusalem. That is where the action is, and the action must continue. They must go and tell the people what has happened. So the road to Emmaus leads not only to Emmaus, but also to Jerusalem. In other words: starting from the scene of action, through reflection on the road, and the new vision around the table with Jesus, one arrives at a new kind of action and commitment. These disciples can now come to terms more constructively with their fears and anxieties even though the risks and dangers remain. They are being transformed and empowered, for what? to proclaim and serve, to live and build up the community of faith, and to recognize and celebrate God's liberating grace anew.

Second, the shepherd who accompanies. Now, we can consider the "stranger", who turns out to be Jesus himself, a model of liberating and healing accompaniment. Let us note that he establishes a relationship between travelers. He walks with the disciples throughout the journey, an occasion that he takes advantage of for dialogue and to truly become their neighbor. Again, we can highlight at least three additional clues relevant to our own ministry.

We notice first of all that Jesus joins the disciples where they are, entering into their reality. He becomes their neighbor. He does not immediately tell them who he is (he does not draw attention to himself!), nor does he dictate to them the truth of Scripture or the gospel in a paternalistic or authoritative way. Rather, he encourages them to tell their story, their memories and their dreams, so that they become actively and personally involved in the process of discipleship "on the road".

Second, Jesus not only listens to them. He also summarizes the disciples' account in such a way that captures their imagination; they are then placed in the attitude of openness to consider another view of what has been happening. In addition, this teacher and pastor provides them with the resources necessary for a new understanding of salvation in light of the biblical story and vision, so that the disciples can connect it to their own pilgrimage and hopes. In other words, their human journey becomes intertwined with their sacred journey as well.

Third, Jesus' accompaniment includes a variety of activities. His practice of support and guidance is much more than simple instruction, because Jesus accompanies in a spirit of compassion and solidarity and in a climate of respectful companionship. He is not an intruder but leaves those two free to invite him into their home. He certainly accepts the gift of hospitality, and places himself at the disposal of the disciples, serving them in their own midst.

Timing and context. Eventually, Jesus steps away from the scene at the right time, something we often struggle to do, as we tend to overuse words and time (not only in pastoral care and counseling but also in teaching and preaching). Indeed this narrative continues to offer guidance also with regard to the questions of the "when" and "where" of the ministry of accompaniment.

We note first of all that the process of transformation takes place in different places (Jerusalem, the road, Emmaus). We are then invited to engage in the art of accompanying and counseling in different places and at different times.

We often prefer planned and structured guidance but, as in the case of our story, settings can be more or less formal and casual. There is much we can do and learn collaboratively and mutually from experiences of fellowship and communion, in the midst of worship and celebration, in service and witness in word and deed, or in the intentional processes of care and counsel.

These rich and multiform contexts of ministry also include events and moments of particular fruitfulness, either because of the degree of motivation and interest, or because of the willingness to change that facilitate the maturation processes. Accompaniment processes can occur for example in places as diverse as homes, neighborhoods, schools and universities, workplaces, churches, and even streets and roads....

Processes and content. In the ministry of accompaniment, as in all ministry, we cannot separate the "how" from the "what," as the narrative of the road to Emmaus illustrates. The narrative suggests that Jesus and the disciples consider various themes around the central issue of the cross-and the way of the cross in particular-and the resurrection. We might say that a rich and complex agenda becomes "therapeutic" material: recent events and current events are discussed, the fears, illusions, hopes and actions of the people are considered, feelings and thoughts are shared, Scripture is reinterpreted... This is undoubtedly a very broad agenda. The key is that God is interested in anything and everything that concerns us, and is relevant to our lives; and it further suggests that the divine Spirit longs to guide us in the midst of our anxieties and conflicts and our search for truth and holistic health. What a wonderful model! And what a responsibility it implies for those of us involved in pastoral care and accompaniment!

Another look at the risen Jesus in his role as teacher and pastor immediately reveals to us the variety of methods he used, such as the use of questioning, reflective discussion, dialogical and critical interpretation, exposition of the Word, and dramatization. Without a doubt, he inspires us to creativity and responsible cultivation of skills for a more fruitful ministry.

The narrative also suggests that the process of growth and healing is so rich and meaningful because different dimensions of the disciples' personalities have been activated and engaged: their minds, hearts and wills have been transformed.

The triple goal of spiritual formation. Finally, we ask ourselves, what is the goal of this journey in search of re-orientation? Undoubtedly, it goes beyond the mere physical recognition of Jesus by his disciples. It also transcends simply "knowing the Bible". The purpose is for us to be formed, transformed, and empowered by the divine Spirit within the framework of the ethics and politics of the kingdom of God. In fact, we dare to affirm a threefold purpose:

Like any ministry, the pastoral ministry of accompaniment should foster and enrich the life of worship. The Emmaus event illuminates this relationship between the process of transformational guidance and worship. Authentic worship implies and invites transformative learning and growth; in turn, pastoral ministry in its various facets must enable and lead to more genuine and meaningful worship.

Like all ministry, the ministry of accompaniment must promote and facilitate life rooted in faith in the context of community development (those two disciples returned to share their testimony and inform the rest of what had happened to them, and to reconnect within the nascent church). In turn, a growing faith and a maturing community calls for and supports a well-grounded ministry. Pastoral ministry, in its various expressions, must equip for community life, both inside and outside the church.

Finally, like all ministry, the pastoral ministry of accompaniment should motivate and empower for the life of mission. Faithful witness as proclamation and service is a direct result of the encounter with the risen Lord, the liberating teacher and shepherd of the Emmaus narrative. To the extent that the pastoral ministry of accompaniment is faithful to its nature and role, to that extent the mission of the church in the world is revitalized and enriched. The pastoral ministry in its various expressions must enable and empower for the mission. As in the case of worship and community life, orientation and missionary work in turn enrich pastoral ministry. Moreover, as we engage communally in the life of mission that reveals God's love in and for the world, we will encounter other "strangers" and other "strangers", and together with them, and through them, we will encounter Jesus Christ anew.
So be it!