In Communion with Bishops

32. A unique aspect in this relationship of ecclesial communion with all the vocations and states of life is that of unity with Bishops. The hope of cultivating a spirituality of communion without an effective and affective relationship with the Bishops, primarily with the Pope, the center of unity of the Church and with his Magisterium, would be in vain.

It is the concrete application of feeling with the church proper to all the faithful¹⁰¹ which especially shines in the founders and foundresses of consecrated life and which becomes the charismatic task of all Institutes. It is impossible to contemplate the face of God without seeing it shine in that of the Church. To love Christ is to love the Church in her persons and institutions.

Today, more than ever, in the face of the recurring centrifugal forces which place fundamental principles of the Catholic faith and morals in doubt, consecrated persons and their institutions are called to give proof of unity without disagreement with the Magisterium of the Church, becoming convinced and joyful spokespersons before all.

It is fitting to stress what the Pope has already affirmed in Vita Consecrata: “A distinctive aspect of ecclesial communion is allegiance of mind and heart to the Magisterium (of the Pope and) of the Bishops, an allegiance which must be lived honestly and clearly witnessed to before the People of God by all consecrated persons, especially those involved in theological research, teaching, publishing, catechesis and the use of the means of social communications”.¹⁰² At the same time it is recognized that many theologians are Religious and many centres of research are directed by Institutes of Consecrated Life. They praiseworthily carry out this responsibility in the cultural world. The Church guards with confident attention their intellectual commitment in the face of the delicate front line issues which the Magisterium must face.¹⁰³

The Church documents of the past ten years have constantly taken up the conciliar style which invites the Bishops to evaluate the specific charisms in the overall pastoral picture. At the same time they encourage consecrated persons to clearly and confidently make known and to offer their own proposals for presence and work in conformity with their specific vocation.

This also holds true, in some ways, in relationships with the Diocesan clergy. The majority of religious daily collaborate with priests in pastoral ministry. It is therefore essential to make use of all initiatives which foster greater mutual knowledge and esteem.

Only in harmony with the spirituality of communion and with the teaching outlined in Novo Millennio Ineunte can the Holy Spirit's gifts to the Church through the charisms of consecrated life be recognized. The coexistence in the life of the Church between the charismatic elements and the hierarchical elements which John Paul II has often mentioned when referring to new ecclesial movements¹⁰⁴ also holds true, in a special way, for consecrated life. Love and service in the Church must always be lived in a reciprocity of mutual charity.