Communion within the Church

25. Gathered around the Successor of Peter, praying and working together, the Bishops of the Special Assembly for Asia personified as it were the communion of the Church in all the rich diversity of the particular Churches over which they preside in charity. My own presence at the Synod's General Sessions was both a welcome opportunity to share the joys and hopes, the difficulties and anxieties of the Bishops, and an intense and deeply-felt exercise of my own ministry. It is in fact within the perspective of ecclesial communion that the universal authority of the Successor of Peter shines forth more clearly, not primarily as juridical power over the local Churches, but above all as a pastoral primacy at the service of the unity of faith and life of the whole People of God. Fully aware that "the Petrine office has a unique ministry in guaranteeing and promoting the unity of the Church",¹²⁵ the Synod Fathers acknowledged the service which the Dicasteries of the Roman Curia and the Holy See's Diplomatic Service render to the local Churches, in the spirit of communion and collegiality. ¹²⁶ An essential feature of this service is the respect and sensitivity which these close co-workers of the Successor of Peter show towards the legitimate diversity of the local Churches and the variety of cultures and peoples with which they are in contact.

Each particular Church must be grounded in the witness of ecclesial communion which constitutes its very nature as Church. The Synod Fathers chose to describe the Diocese as a communion of communities gathered around the Shepherd, where clergy, consecrated persons and the laity are engaged in a "dialogue of life and heart" sustained by the grace of the Holy Spirit. ¹²⁷ It is primarily in the Diocese that the vision of a communion of communities can be actualized in the midst of the complex social, political, religious, cultural and economic realities of Asia. Ecclesial communion implies that each local Church should become what the Synod Fathers called a "participatory Church", a Church, that is, in which all live their proper vocation and perform their proper role. In order to build up the "communion for mission" and the "mission of communion", every member's unique charism needs to be acknowledged, developed and effectively utilized. ¹²⁸ In particular there is a need to foster greater involvement of the laity and consecrated men and women in pastoral planning and decision-making, through such participatory structures as Pastoral Councils and Parish Assemblies. ¹²⁹

In every Diocese, the parish remains the ordinary place where the faithful gather to grow in faith, to live the mystery of ecclesial communion and to take part in the Church's mission. Therefore, the Synod Fathers urged Pastors to devise new and effective ways of shepherding the faithful, so that everyone, especially the poor, will feel truly a part of the parish and of God's People as a whole. Pastoral planning with the lay faithful should be a normal feature of all parishes. ¹³⁰ The Synod singled out young people in particular as those for whom "the parish should provide greater opportunity for fellowship and communion... by means of organized youth apostolates and youth clubs".¹³¹ No one should be excluded a priori from sharing fully in the life and mission of the parish because of their social, economic, political, cultural or educational background. Just as each follower of Christ has a gift to offer the community, so the community should show a willingness to receive and benefit from the gift of each one.

In this context, and drawing on their pastoral experience, the Synod Fathers underlined the value of basic ecclesial communities as an effective way of promoting communion and participation in parishes and Dioceses, and as a genuine force for evangelization. ¹³² These small groups help the faithful to live as believing, praying and loving communities like the early Christians (cf. Acts 2:44-47; 4:32-35). They aim to help their members to live the Gospel in a spirit of fraternal love and service, and are therefore a solid starting point for building a new society, the expression of a civilization of love. With the Synod, I encourage the Church in Asia, where possible, to consider these basic communities as a positive feature of the Church's evangelizing activity. At the same time they will only be truly effective if—as Pope Paul VI wrote—they live in union with the particular and the universal Church, in heartfelt communion with the Church's Pastors and the Magisterium, with a commitment to missionary outreach and without yielding to isolationism or ideological exploitation. ¹³³ The presence of these small communities does not do away with the established institutions and structures, which remain necessary for the Church to fulfil her mission.

The Synod also recognized the role of renewal movements in building communion, in providing opportunities for a more intimate experience of God through faith and the sacraments, and in fostering conversion of life. ¹³⁴ It is the responsibility of Pastors to guide, accompany and encourage these groups so that they may be well integrated into the life and mission of the parish and Diocese. Those involved in associations and movements should offer their support to the local Church and not present themselves as alternatives to Diocesan structures and parish life. Communion grows stronger when the local leaders of these movements work together with the Pastors in a spirit of charity for the good of all (cf. 1 Cor 1:13).