218. From its very being, consecrated life is called to be expert in communion, within Church and society. Its life and its mission must be inserted within the particular Church and in communion with the bishop. To that end, common channels and collaborative initiatives must be created, so as to lead to mutual knowledge and esteem and sharing mission with all those called to follow Jesus.
From this wording, one might wonder if we have insufficient “channels” and “initiatives” currently in play. The Vatican has certainly come down on the side of the importance of this. When such lines are existent, the fruits are described: bishop and religious know each other and consider each other with regard. There is also a sense of ministry working and serving together. My friend John may have some witness as to how this works in Central America. I think there are fine single examples in the States. Perhaps certain breaches of the recent past are being healed. If so, all the better for the mission of Christ.
The three monastic virtues discussed:
219. In a continent where serious tendencies toward secularization are evident likewise in consecrated life, religious are called to give witness to the absolute primacy of God and his Kingdom. Consecrated life becomes witness of the God of life in a social context that relativizes its value (obedience); it witnesses to freedom in the face of the market and wealth which evaluate people by what they have (poverty); and it witnesses to a surrender in radical and free love to God and to humankind as opposed to the eroticization and trivialization of relations (chastity).
For deeper examination, an English translation of the 2007 document from the Aparecida Conference.