3. The spirituality of communion, the great challenge for all

It stands to reason that, with these indications, the IL indicates that the Bishop should cultivate a spirituality of communion in the exercise of his ministry. Indeed, it is to be hoped that his priestly presence among the people and his communion with the priests, deacons, men and women religious and the laity will be expressed through personal dialogue as in distinct gatherings, they guarantee the presence of Jesus within the Church and the influence of the grace of the Spirit that creates a witness of unity and charity⁴⁴.

Since the Synod on the consecrated life, the spirituality of communion has been proposed as a pivotal point for good relations in the Church. The above-mentioned document, Nuovo millenio ineunte, in the section dedicated to it, begins by saying: “To make the Church the home and the school of communion: that is the great challenge facing us in the millennium which is now beginning, if we wish to be faithful to God's plan and respond to the world's deepest yearnings” ⁴⁵.

The expression “spirituality of communion” was coined by the Synod on the consecrated life in propositio 28. It was included in the Exhortation VC, where it indicates that it “promotes a way of thinking, speaking and acting which enables the Church to grow in depth and extension. The life of communion in fact "becomes a sign for all the world and a compelling force that leads people to faith in Christ ... In this way communion leads to mission, and itself becomes mission"; indeed, "communion begets communion: in essence it is a communion that is missionary.” (cf. ChL 31-32)” ⁴⁶. 

The above-mentioned Letter, NMI, explains the meaning and reach of the spirituality of communion in these terms: “Before making practical plans, we need to promote a spirituality of communion, making it the guiding principle of education wherever individuals and Christians are formed, wherever ministers of the altar, consecrated persons, and pastoral workers are trained, wherever families and communities are being built up. A spirituality of communion indicates above all the heart's contemplation of the mystery of the Trinity dwelling in us, and whose light we must also be able to see shining on the face of the brothers and sisters around us. A spirituality of communion also means an ability to think of our brothers and sisters in faith within the profound unity of the Mystical Body, and therefore as ‘those who are a part of me’. This makes us able to share their joys and sufferings, to sense their desires and attend to their needs, to offer them deep and genuine friendship. A spirituality of communion implies also the ability to see what is positive in others, to welcome it and prize it as a gift from God: not only as a gift for the brother or sister who has received it directly, but also as a ‘gift for me’. A spirituality of communion means, finally, to know how to ‘make room’ for our brothers and sisters, bearing ‘each other's burdens’ (Gal 6:2) and resisting the selfish temptations which constantly beset us and provoke competition, careerism, distrust and jealousy. Let us have no illusions: unless we follow this spiritual path, external structures of communion will serve very little purpose. They would become mechanisms without a soul, "masks" of communion rather than its means of expression and growth” ⁴⁷.

At the beginning of the third millennium John Paul II wants, an in-depth renewal of relationships among the members of the Church. “There, relations between Bishops, priests and deacons, between Pastors and the entire People of God, between clergy and Religious, between associations and ecclesial movements must all be clearly characterised by communion. To this end, the structures of participation envisaged by Canon Law, such as the Council of Priests and the Pastoral Council, must be ever more highly valued. These of course are not governed by the rules of parliamentary democracy, because they are consultative rather than deliberative; yet this does not mean that they are less meaningful and relevant. The theology and spirituality of communion encourage a fruitful dialogue between Pastors and faithful: on the one hand uniting them a priori in all that is essential, and on the other leading them to pondered agreement in matters open to discussion” ⁴⁸. 

The spirituality of communion inspires and supports the willingness for building⁴⁹ of relations in the Church. When the action of the Spirit in the Church is accepted and we are docilely open to his inspiration, everything becomes “ours,” corporately in Christ Jesus. It is the Spirit who makes us feel that we are the Church, members of it; each from a particular condition, but all of us active participants and responsible for the mission entrusted to her. It is the Spirit who fosters the inner attitude that makes us share what we have received for the building up of the Body of Christ (1 Co 12, 4-11). 

In the service of leadership in our Institutes, how many times have we met brothers who are more members of the diocese than of the community in which they have made profession? How often have we seen Bishops who only think of their particular Church? The spirituality of communion allows us to adapt to that which we really are and for which we exist in the Church. Therefore, it is the best corrective measure against self-sufficiency, independence, marginalisation and arrogance. A spirituality of communion affirms fidelity to the charism and to ministry, it increases availability from the particular to the universal, it allows for exemption, it appreciates community life, it harmonises membership in distinct groups and makes works and institutions subordinate to higher goals.