CHAPTER V - COMMUNION AND DIALOGUE FOR MISSION - Communion and Mission Go Hand in Hand

24. In accordance with the Father's eternal design, the Church, foreshadowed from the world's beginning, prepared for in the old Covenant, instituted by Christ Jesus and made present to the world by the Holy Spirit on the day of Pentecost, "progresses on her pilgrimage amid this world's persecutions and God's consolations", 113 as she strives towards her perfection in the glory of heaven. Since God desires "that the whole human race may become one People of God, form one Body of Christ, and be built up into one temple of the Holy Spirit", 114 the Church is in the world "the visible plan of God's love for humanity, the sacrament of salvation" 115 The Church cannot therefore be understood merely as a social organization or agency of human welfare. Despite having sinful men and women in her midst, the Church must be seen as the privileged place of encounter between God and man, in which God chooses to reveal the mystery of his inner life and carry out his plan of salvation for the world. The mystery of God's loving design is made present and active in the community of the men and women who have been buried with Christ by baptism into death, so that as Christ was raised from the dead by the glory of the Father, they might walk in newness of life (cf. Rom 6:4) At the heart of the mystery of the Church is the bond of communion which unites Christ the Bridegroom to all the baptized. Through this living and life-giving communion, "Christians no longer belong to themselves but are the Lord's very own" 116 United to the Son in the Spirit's bond of love, Christians are united to the Father, and from this communion flows the communion which Christians share with one another through Christ in the Holy Spirit.

117 The Church's first purpose then is to be the sacrament of the inner union of the human person with God, and, because people's communion with one another is rooted in that union with God, the Church is also the sacrament of the unity of the human race. 118 In her this unity is already begun; and at the same time she is the "sign and instrument" of the full realization of the unity yet to come. 119 It is an essential demand of life in Christ that whoever enters into communion with the Lord is expected to bear fruit: "He who abides in me, and I in him, he it is that bears much fruit" (Jn 15:5) So true is this that the person who does not bear fruit does not remain in communion: "Each branch of mine that bears no fruit [my Father] takes away" (Jn 15:2) Communion with Jesus, which gives rise to the communion of Christians among themselves, is the indispensable condition for bearing fruit; and communion with others, which is the gift of Christ and his Spirit, is the most magnificent fruit that the branches can give. In this sense, communion and mission are inseparably connected. They interpenetrate and mutually imply each other, so that "communion represents both the source and fruit of mission: communion gives rise to mission and mission is accomplished in communion" 120 Using the theology of communion, the Second Vatican Council could describe the Church as the pilgrim People of God to whom all peoples are in some way related. 121 On this basis the Synod Fathers stressed the mysterious link between the Church and the followers of other Asian religions, noting that they are "related to [the Church] in varying degrees and ways" 122 In the midst of so many different peoples, cultures and religions "the life of the Church as communion assumes greater importance"

123 In effect, the Church's service of unity has a specific relevance in Asia where there are so many tensions, divisions and conflicts, caused by ethnic, social, cultural, linguistic, economic and religious differences. It is in this context that the local Churches in Asia, in communion with the Successor of Peter, need to foster greater communion of mind and heart through close cooperation among themselves. Vital also to their evangelizing mission are their relations with other Christian Churches and ecclesial communities, and with the followers of other religions. 124 The Synod therefore renewed the commitment of the Church in Asia to the task of improving both ecumenical relations and interreligious dialogue, recognizing that building unity, working for reconciliation, forging bonds of solidarity, promoting dialogue among religions and cultures, eradicating prejudices and engendering trust among peoples are all essential to the Church's evangelizing mission on the continent. All this demands of the Catholic community a sincere examination of conscience, the courage to seek reconciliation and a renewed commitment to dialogue. At the threshold of the Third Millennium it is clear that the Church's ability to evangelize requires that she strive earnestly to serve the cause of unity in all its dimensions. Communion and mission go hand in hand.

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