27. It is sometimes said that many spiritual writings today do not sufficiently reflect the whole doctrine concerning the Holy Spirit. It is the task of specialists to verify and weigh the truth of this assertion, but it is our task to exhort everyone, especially those in the pastoral ministry and also theologians, to meditate more deeply on the working of the Holy Spirit in the history of salvation, and to ensure that Christian spiritual writings give due prominence to His life-giving action. Such a study will bring out in particular the hidden relationship between the Spirit of God and the Virgin of Nazareth, and show the influence they exert on the Church. From a more profound meditation on the truths of the Faith will flow a more vital piety.
28. It is also necessary that exercises of piety with which the faithful honor the Mother of the Lord should clearly show the place she occupies in the Church: "the highest place and the closest to us after Christ."(85) The liturgical buildings of Byzantine rite, both in the architectural structure itself and in the use of images, show clearly Mary's place in the Church. On the central door of the iconostasis there is a representation of the Annunciation and in the apse an image of the glorious Theotokos. In this way one perceives how through the assent of the humble handmaid of the Lord mankind begins its return to God and sees in the glory of the all-holy Virgin the goal towards which it is journeying. The symbolism by which a church building demonstrates Mary's place in the mystery of the Church is full of significance and gives grounds for hoping that the different forms of devotion to the Blessed Virgin may everywhere be open to ecclesial perspectives.
The faithful will be able to appreciate more easily Mary's mission in the mystery of the Church and her preeminent place in the communion of saints if attention is drawn to the Second Vatican Council's references to the fundamental concepts of the nature of the Church as the Family of God, the People of God, the Kingdom of God and the Mystical Body of Christ.(86) This will also bring the faithful to a deeper realization of the brotherhood which unites all of them as sons and daughters of the Virgin Mary, "who with a mother's love has cooperated in their rebirth and spiritual formation,"(87) and as sons and daughters of the Church, since "we are born from the Church's womb we are nurtured by the Church's milk, we are given life by the Church's Spirit."(88) They will also realize that both the Church and Mary collaborate to give birth to the Mystical Body of Christ since "both of them are the Mother of Christ, but neither brings forth the whole (body) independently of the other."(89) Similarly the faithful will appreciate more clearly that the action of the Church in the world can be likened to an extension of Mary's concern.
The active love she showed at Nazareth, in the house of Elizabeth, at Cana and on Golgotha - all salvific episodes having vast ecclesial importance - finds its extension in the Church's maternal concern that all men should come to knowledge of the truth (cf. 1 Tm. 2:4), in the Church's concern for people in lowly circumstances and for the poor and weak, and in her constant commitment to peace and social harmony, as well as in her untiring efforts to ensure that all men will share in the salvation which was merited for them by Christ's death. Thus love for the Church will become love for Mary, and vice versa, since the one cannot exist without the other, as St. Chromatius of Aquileia observed with keen discernment: "The Church was united... in the Upper Room with Mary the Mother of Jesus and with His brethren. The Church therefore cannot be referred to as such unless it includes Mary the Mother of our Lord, together with His brethren."(90) In conclusion, therefore, we repeat that devotion to the Blessed Virgin must explicitly show its intrinsic and ecclesiological content: thus it will be enabled to revise its forms and texts in a fitting way.