1. Bishops “in a changing era.” The Bishops’ spiritual journey.

The figure of the Bishop has changed in recent decades. This change is described in terms such as “closer,” “Father,” “brother,” “friend,” “simpler,” “more accessible” ³². At the same time, however, it is to be noted that his ministerial work has become much more complex. In a world “of networks,” the Church too is emerging as being “in network” and the Bishop is one of the nodes of this network. Hence this challenges him from many sides. The responsible exercise of a ministry as important as the ordained ministry in the Church in this new context is possible only by the making good use of the charism received through the imposition of hands. Or, to put it more simply, by making the ordained episcopal ministry and each of the members of the college of Bishops a genuine personal focus of spirituality.

            The IL takes a step forward– with theological consequences as well – when it describes the spirituality of Bishops as a “journey of spirituality” ³³. Classical theology spoke of Bishops as “perfectores gregis,” or as those who were – by their ministry - “in statu perfectionis.” The IL does not renounce the fundamental idea behind those explanations, but it presents the topic of the spirituality of the Bishop in terms of dynamism, process, existentialism. Our Bishops too are on pilgrimage, and it is this journey with all the other members of the People of God, that they exercise their ministry of perfecting the community³⁴. Furthermore, an episcopal spirituality understood as in process is the best existential condition by which the Bishop can accompany and direct the journey of his particular Church and of all the “christifideles,” discovering in the personal and collective history the framework and precise moments in the history of salvation “today.”

It is here, at this point, in which the “conversatio spiritualis” with our Pastors – as consecrated persons – can be truly enriching and inspiring. Limiting our meetings with the Pastors a to administrative or pastoral problems is extremely poor. Communion in the sl Spirit of the journey is much more important. When this takes place, evangelical freedom flourishes in the communities. There is less need for control. There is a realisation that the same Spirit enflames us all, reconciles us and makes us look in the same direction. The lack of the “conversatio spiritualis” divides us from one another, makes us journey alone and in darkness, does not provide the basis for a genuine dynamic of communion.

When our Bishops experience a sense of a spiritual journey they realise that it is not so important to seem perfect or to keep up appearances, but to walk, to journey towards the perfection of love, of holiness: “in his spiritual journey, … he experiences, like every Christian, the necessity of conversion by reason of his consciousness of his own weaknesses, his own discouragement and his own sins” ³⁵.

As religious, it is necessary – and even more necessary than we sometimes think it is – to share with our Pastors this journey of the Spirit. The necessary “ecclesialisation” of the spirituality, or starting out on a journey of a “spirituality of communion,” asks that we share our journey with everyone, and that we journey “in synod” – together – with our Bishops or Pastors³⁶. It is only the relationship in a journey of spirituality that gives dignity to our relations with the Pastors, and obviously not any relations based on self-interest or worldly prestige.