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Communion and mystery
God’s church, the holy people called God’s own, may be described in
many ways and defined by a few. Throughout this year in ML we have pondered
many dimensions of what it means to be church. One of the more challenging
models of church is that of “mystical communion.” It incorporates elements
of other models, connects faith with mission and touches on vocation. Beyond
all of that, it connects all those who are one in Christ throughout time,
calling on the sense that faith provides in order to understand that which
our ordinary perception fails to discern. It offers an equality disturbing
to some but is surely a reflection of what we are all called to be for
one another. It demands that we be one. Of all the ways we can think about
church, approaching it as “mystical communion” holds deep hope in a time
when so much in the world is unsettled. Avery Dulles, SJ, in reflecting
on this, notes that “many of the Church Fathers, including Augustine, develop
the image of the Body of Christ with particular stress on the mystical
and invisible communion that binds together all those who are enlivened
by the grace of Christ” (Models of the Church [Doubleday, 1987],
50–51). The understanding of church following the Second Vatican Council
relies on this poetic sense of community. “Besides imparting an awareness
of a commonly shared Christian dignity, an ecclesial consciousness brings
a sense of belonging to the mystery of the Church as Communion.
This
is a basic and undeniable aspect of the life and mission of the Church.
For one and all the earnest prayer of Jesus at the Last Supper, ‘That all
may be one’ (Jn 17–21), ought to become daily a required and undeniable
programme of life and action” (Pope John Paul II, Christifideles Laici,
64).
Using words to describe mystery is never easy, and translating the theology
of mystical communion into everyday ministry takes some heavy lifting.
But this is the primary call of those who labor in parishes, the pastoral
theologians who take the risk of bringing that communion to life. In this
issue, we see some of the ways that communion gives rise to mission. Kathi
Scarpace returns to ML with a perspective on immigration reform in
the context of an informed Christian conscience. Leisa Anslinger
shares a spirituality of communion that explores how our encounter with
Christ changes the way we experience others and in turn how they experience
us. Jean Marie DuHamel reminds us of the wonder to be found in spiritual
friendship, the communion of deep sharing that exists in the journey of
discovery in faith. Bill Graham takes us along with him on pilgrimage
on El Camino de Santiago de Compostela, The Way of St. James, providing
in his unique style seven lessons revealed in the community of travelers.
It is not enough, though, to settle into the comfort of the companionship
of the like-minded or the familiar. “Mystical communion” may be a poetic
term, but the concept calls us to tangible action.
Communion and mission are profoundly connected with each other,
they interpenetrate and mutually imply each other, to the point that communion
represents both the source and the fruit of mission: communion gives rise
to mission and mission is accomplished in communion. It is always the
one and the same Spirit who calls together and unifies the Church and sends
her to preach the Gospel “to the ends of the earth” (Acts 1:8). On her
part, the Church knows that the communion received by her as a gift is
destined for all people. Thus the Church feels she owes to each individual
and to humanity as a whole the gift received from the Holy Spirit that
pours the charity of Jesus Christ into the hearts of believers, as a mystical
force for internal cohesion and external growth. (CL 32)
What wonders God might do in and through us if we set aside all that divides
us and invite that mystical force to form us again into one people in the
Spirit. ML
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