3.      Communion with the laity as “perspective”

Influenced by the ecclesiology of communion and the evolution of the actual situation, religious no longer feel like autonomous members of the people of God, but as part of the ecclesial body, and they feel that their task must be done with the contribution of all, respecting vocational differences. Personal relationships change: respect is given to laity not only in an attitude of service, but also of grateful welcoming because of a conviction of having not only something to give, but also to receive. Efforts are made to exclude every form of superiority in a collaboration that renounces the proprietary right on initiatives and administrative posts when necessary.

            The spiritual and apostolic charism is considered a gift to the Church, and the Congregation that embodies it considers itself responsible for it but not its owner; therefore it is recognized that also laity can make it their own according to their state of life. “The fact that the charisms of founders and foundresses, having been born of the Spirit for the good of all, must once again be placed at the centre of the Church, open to communion and participation by all the People of God, is being increasingly discovered.” (SAfC 31)

            Only together can we give life to a community that passes on the Gospel culture, and “co-responsibility” in the management of works. Slowly we are acquiring the concept of “family” which is based on the recognition that the charism of the founder finds incarnation not only in religious consecration, but also in other ways of living the Christian life; and this creates deep bonds among all who feel their own life inspired by the same charism.

            Congregations are even re-thinking their originating charism. We can read as a typical example what the general superior of the Hospital Order of St. John of God (Fatebenefratelli) writes: “I am convinced that St. John of God, today, would not create new hospitals, nor would he put himself in administration of them, but would dedicate his commitment to forming men, creating in the laity minds and hearts capable of assuring a professional, human and administrative climate in our works that often is faulty. I repeat: we do not become brothers, priors, provincials and generals in order to be managers, but rather to witness, to orient, to form our collaborators for the mission of assisting the sick and needy in a holistic way… The great task awaiting us in the near future is precisely this: to be moral leaders inside our works, that is, a vigilant conscience and, if necessary, a critical one, so that our collaborators ally themselves with us in service to the sick. It is a decisive choice no longer to be delayed, which will cost us significant effort, maybe also the loss of prestige in some cases, but it will permit our works to function better also under the management aspect… The laity possesses a unique and undivided “identity”, since they are members of the Church and members of society. From their special situation they derive, in a coherent way, their participation in the salvific mission of the Church; as baptized persons they can and must live their apostolic responsibility not only in temporal, earthly realities, but also in those properly ecclesial.”⁵

            These three stages of the journey of communion and mutual involvement are not always so clear.  Often one co-exists in another.