Walking the Emmaus Path

Reflections for the Third Sunday of Easter: Acts 2:14, 22-33, 1 Peter 1:17-21 & Luke 24:13-35

Since October 2021, we have been collectively reflecting on the meaning and relevance of synodality to the Church in the third millennium. As we know, the word ‘synod’ (from the Greek words sun (together/with) and hodós (path/road/way)literally means walking “together on the path”. We are envisioning synodality not only as the Church’s way of operating (modus operandi) but also as her way of being/living (modus vivendi). This Third Sunday of Easter, we draw inspiration for our synodal path from Cleophas and the other disciple who walk ‘together on their path’ to Emmaus.

Triple crisis: The two disciples were faced with three pressing issues.

1. Crisis of faith and hope: The steps of the two Emmaus travel companions are heavy and so are their hearts. Both of them know what happened in Jerusalem, but they have not understood its significance and meaning. They had followed Jesus, they had heard his words which had made them very enthusiastic. They put their hopes in their Master for a world in which the Kingdom of God could finally be seen in peace, brotherhood, and justice. And yet, the “system” rose against their beloved Master. The powerful did not want to listen. Their master was judged to be a threat and a troublemaker and had therefore been taken, judged, condemned, and put to death on a cross. Now, it is all over! As indicated by their conversation, they are deeply saddened by the murder of their master and understandably scared, disillusioned, disappointed, and distressed.

2. Crisis of purpose: Completely lost, they decide to return to their former lives, to their former selves, to their former homes, to return to their life before Jesus! While Jesus had explicitly commanded them not to leave Jerusalem (Luke 24:49, Acts 1:4), here they are on the road to Emmaus, probably deciding to return to their former homes, to their former selves, to their lives before Jesus.

3. Crisis of community: Just as Thomas was "not with the disciples when Jesus came" (John 20:24), the Emmaus disciples find themselves 'away' from the community. Jesus had already foreseen (Matthew 26:31) the fulfilment of the prophecy of Zachariah 13:7: “I will strike the shepherd, and the sheep of the flock will be scattered”. Just like Thomas, the two disciples are now “not with the others” (John 20:24).

The vision of a synodal Church is confronted by these triple crises of the Emmaus disciples. The crisis of faith is seen not just in the decline in Church attendance but also in the crises in morality, leadership, and communion. Excessive institutionalisation and over-centralisation seek to subdue the Church’s charisms and its prophetic functions. Divisions within the Church continue to ‘scatter’ us and thus keep us from joining hands for the cause of society. The triple crisis also affects us on a personal level. When faced with adversities in our personal lives, families, and workplaces, our faith and hope do hit a roadblock. Our discipleship faces the risks of isolating ourselves from our community, turning mediocre in our pursuit of God’s purpose for us, and even turning to our life before Jesus.

Triple solution: How does Jesus help the disciples overcome these triple hurdles?

1. Dialogue: When Jesus joins the disciples on their way to Emmaus, He does not startle them straight away. He gently walks into their day; the key to this entry is the art of dialogue. “What are you discussing as you walk along?”, he asks. And in response to Cleophas’ reply, he asks again, “What sort of things?”. Dialogue is not a pretext for debate but a path to encounter, meaningful exchange, and solidarity. Jesus shows us that the art of listening is the entry point into mutual dialogue. Pope Francis insists, “The Synod then offers us the opportunity to become a listening Church, to break out of our routine and pause from our pastoral concerns in order to stop and listen.... If we do not become this Church of closeness with attitudes of compassion and tender love, we will not be the Lord’s Church. Not only with words, but by a presence that can weave greater bonds of friendship with society and the world. A Church that does not stand aloof from life, but immerses herself in today’s problems and needs, bandaging wounds and healing broken hearts with the balm of God. Let us not forget God’s style, which must help us: closeness, compassion and tender love.” (Address of Pope Francis for the opening of the Synod, 09.10.2021).

2. Discern: Isn’t it strange that the disciples have a hard time recognizing Jesus after his resurrection? Mary Magdalene mistook him for a gardener (John 20:15). The disciples thought he was a ghost (Luke 24:37). While fishing by the sea of Galilee, the disciples did not recognize Jesus standing on the shore (John 21:4). Similarly, the Emmaus disciples “were kept from recognizing him” (Luke 24:16). The Emmaus disciples undergo a process of discernment before recognizing Jesus walking with them. Their hearts burn and they rediscover their zeal. And the moment they recognize the co-pilgrim as their master, they are transformed from disillusioned men to true missionary disciples. The transformation begins with active listening to the Word of God. Here is the experience of the Emmaus disciples: “Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?”.

The transformation attains a new stage in the breaking of the bread. The eyes of the disciples are opened at the table! “When he was at the table with them, he took bread, blessed and broke it, and gave it to them. Then their eyes were opened, and they recognized him”. Three key words: Jesus took, blessed, and broke. Jesus did the same during the Last Supper, “Jesus took some bread and blessed it. Then he broke it in pieces and gave it to the disciples, saying, "Take this and eat it, for this is my body." (Matthew 26:26). Christian discernment, to this day, is made possible by the Word of God (that burns our hearts) and the breaking of the bread (that opens our eyes). Isn’t this what happens in every Eucharist we celebrate? Our hearts are cleansed and our eyes are opened to discern Jesus as our co-pilgrim.

3. March ahead: Let us turn our attention to the climax of the Synodal path. The Gospel beautifully portrays the remarkable contrast between the initial and the final situations of the disciples’ journey:

1. They are no longer disillusioned. They have regained their faith. They have recognized the Lord. They become missionaries. Observe the urgency: “That same hour they got up and returned to Jerusalem”. They are on the “move”.

2. The Emmaus disciples are finally led back to Jerusalem. They finally come to obey the Lord’s command to wait for the outpouring of the Holy Spirit. The Lord prepares them to “go” and proclaim the Gospel to the ends of the world.

3. They are no longer alienated from the community. Luke writes, “They returned to Jerusalem, and they found the eleven and their companions gathered together”. Here is their reinsertion and reintegration into their original community. They are now “on the move” with the Church.

The Emmaus synodal path requires the courage to take small steps. When shaken by trials, tragedies, disillusions, and disappointments, the synodal path requires us to walk together, trust the process, and persevere in our march. Jesus did not just show the way. He walked with them, stayed the night, and transformed them. Jesus is not a distant lighthouse showing them their destiny but a streetlight lighting up their path. Together, the three make their way, conversing, and opening their hearts to each other. Synodality is rooted in the faith-inspired conviction that God accompanies us in our engagement with the contextual realities of our personal and community lives. The synodal process has not been ‘perfect’ but there is still hope to walk with Jesus together on the path of dialogue, discernment, and true communion.