In Rome, no one was fired for being gay

We’ve all read the headlines by now. A Polish official of the Congregation for the Doctrine of the Faith was fired for announcing his homosexuality and the Church is therefore full of old meanies. Reality is bit different, as it often is.

krzysztof-charamsa-ranghoher-vatikanmitarbeiter-100~_v-img__16__9__l_-1dc0e8f74459dd04c91a0d45af4972b9069f1135Msgr. Krzysztof Charamsa, pictured at left, who has worked for the Congregation for more than a decade, yesterday informed the world about his sexual preference and also introduced the man he has a relationship with. In the process he strongly criticised the Church and the Congregation he worked for, calling for an end to homophobia and, by his actions, the acceptance of same-sex relationships and marriage. Of course, working where he had for the past decade and more, he should have known better.

There are three things that are significant here:

  1. Msgr. Charamsa’s homosexuality. This is no reason to fired him, and it wasn’t. No one can be held accountable for his sexual orientation, and it should not play a part in his suitability for his job in the Congregation for the Doctrine of the Faith.
  2. A secret relationship. Msgr. Charamsa has a relationship with a man, which means he broke his promise of celibacy, made freely at his ordination. This is a serious problem. Of course, any priest, be he homosexual or heterosexual, can fall in love. In such a situation, the priest in question has the obligation to take his vows and promises seriously and try and find a way to resolve the situation. And he should get all the assistance he needs, not least from his bishop and brother priests.
  3. Timing. It would be a very strange coincidence that Msgr. Charamsa made his announcement yesterday, the day before the opening of the Synod of Bishops, when all (media) eyes are on Rome. This is not the story of a victim of inhuman rules, but a well-planned and well-timed statement of disobedience. It has all the hallmarks of a man burning his bridges behind him. He should have known that this was what would happen.

Many media and commentators, including Catholic ones, reduce this to just the man’s homosexuality, to show how intolerant the Church is. It is good to remember that the outcome would have been no different if Msgr. Charamsa had revealed that he was in a relationship with a woman.

Judging by the press statement released yesterday, the Holy See was less than pleased and announced that Msgr, Charamsa would not be continuing his work at the Congegration for the Doctrine of the Faith and several Roman universities. His ordinary, Bishop Ryszard Kasyna of Pelplin, was quick to announce that Msgr. Charamsa was “admonished … to return to the way of Christ’s priesthood”.

Clear communication – Cardinal Eijk on the indissolubility of marriage

eijkKerknet, the website of the Catholic Church in Flanders, features a piece on Cardinal Eijk’s contribution to the 11 Cardinals Book, and reveal some more context to his arguments, which until now have only been shared in short quotes (at least for those who have not read the book, like your blogger). Such quotes out of context do little to accurately reflect the thoughts of the cardinal, and have generally been maligned in Catholic and secular media. How I wish Cardinal Eijk or those around him would be less hesitant (afraid even?) to share his arguments and his involvement in the Synod and related events (for example, it would have been good to hear or read some comments from the cardinal himself about his involvement in the World Meeting of Families in Philadelphia last week – this is a high-profile Catholic event which draws attention from across the globe, and a more open and sharing approach would do much good, both at home and abroad).

Anyway, the Kerknet article:

In his contribution to the book that eleven cardinals published in relation to the Synod of Bishops on the family (Eleven Cardinals Speak on Marriage and the Family, pp. 45-55, published by Ignatius Press), Dutch Cardinal Wim Eijk argues that the Church’s  teaching about divorced and remarried Catholics must be preserved unchanged. The long history of Church practice and repeated statements from the Magisterium that divorced and civilly remarried people can not be allowed to receive Communion, indicate clearly that this is an unchangeable doctrine, according to the Dutch Church leader. The Catholic Church can accommodate them pastorally by giving them a blessing, so that they not feel excluded.

Theological sources in Scripture and the tradition of the Catholic Church are sufficiently clear, according to Cardinal Eijk. The passage from the Gospel of Matthew (“I tell you that he who puts away his wife, not for any unfaithfulness of hers, and so marries another, commits adultery”, Matt. 19:9), which is used by the eastern Orthodox Churches to allow a second or third marriage of someone who is divorced, can not be invoked to make a second sacramental marriage possible. “The magisterium of the Church has always been clear and resolute about the indissolubility of a marriage that has been consummated, as well as the absolute prohibition of divorce, followed by a new marriage.”

Cardinal Eijk does not believe that dissolution because of lack of faith, or a simplification of the procedures for the nullification of a marriage, is a pastoral way out. The Catholic Church should communicate the faith better and emphasise its basis more adequately and clearly, “something that was neglected in the past half century”. Couples preparing marriage should have “at least five to ten” sessions of marriage preparation and “priests should dare to ask couples who want a church wedding if they believe in the indissolubility of marriage. In the interest of the couples themselves they should be more selective about who they give access to the sacrament of marriage.”

“In Dutch dioceses those who want to are invited to come forward for Communion. Those who can not receive Communion are asked to come forward with their arms crossed, as a sign to be given a blessing.” The archbishop notes that this practice, which is especially common for Protestants attending a Eucharist and which helps avoid endless debates, can also be extended to those who are divorced and civilly remarried.

The Orthodox practice of allowing second and more marriages following divorce is treated extensively by Archbishop Cyril Vasil’ in the Five Cardinals Book published last year (Remaining in the Truth of Christ, also available from Ignatius Press).

weddingThe whole debate about nullification or dissolution of a marriage is an intricate one, and it should always be reminded that a marriage can not be nullified. It can only be established that it was null from the very beginning, to the effect that there never was a marriage to begin with. The reasons for this are many, but for the purpose of this blog posts it suffices to say that they establish the validity of the marriage. One of the most convincing for those outside the world of canon law and ecclesiastical courts is perhaps that a marriage must be entered into out of free will; there can be no coercion, for any reason. If someone was forced into a marriage, it can be established that the marriage was null, that it never existed.

In relation to this, there must be a greater focus on and recognition of the fact that the couple did share much, even if it was no marriage. Our eyes should always be open to reality. That is a first step towards mercy. People need recognition of themselves and their lives. But recognition can never be automatically equated to approval. It’s a fine line we must walk as Church, but isn’t that always the case when we are in the business of dealing with people?

Photo credit: [1] Reuters, [2] author’s own

Translations update

I have updated the translations pages (English and Dutch) by moving some from the ‘Latest translations added’ list in the left sidebar, and adding a few new ones.

Among the latter are English translations of Archbishop Burger’s piece about the refugee crisis, Bishop Hurkmans’ letter regarding his retirement and, since yesterday, a Dutch translation of Pope Francis’ Message for World Youth Day 2016.

Don Danneels? The power struggles of the Belgian cardinal

danneelsIn an extensive biography (cover pictured), published earlier this week, Cardinal Godfried Danneels, retired archbishop of Mechelen-Brussels and personal choice of Pope Francis to attend the Synod of Bishops assembly in two weeks time, speaks frankly about his membership of a group of cardinals and bishops, which he likenes to a maffia. This group, named Sankt Gallen for the Swiss town where they would meet, became active in 1990s and included among its members the late Cardinals Carlo Martini and Basil Hume, Cardinals Kasper and Lehmann, as well as Bishop Ad van Luyn, bishop emeritus of Rotterdam.

It should be noted that I have not been able to read the biography myself yet, so I draw my conclusion from those snippets I have read and from what others have written.

The group, which Cardinal Danneels called a maffia in an interview, had the aim of radically modernising the Church following the papacy of St. John Paul II. Members could speak freely and no records were kept, as the cardinal admitted once the group’s existence was revealed in research related to the writing of the biography.

Unhappy with the course of the Church under Saint John Paul II (who appointed Cardinal Danneels as archbishop in 1979 and cardinal in 1983), the group tried to influence the conclave of 2005, and Cardinal Danneels freely admits to have been disillusioned when the former Prefect of the Congregation for the Doctrine of the Faith was elected as Pope Benedict XVI. Apparently they had a Pope in mind in the mold of Pope Francis, and his 2013 election was met with satisfaction.

It is one thing to discuss the future and express hopes and wishes, it is quite another to form a sort of shadow cabinet in blatant opposition to the Pope and expressing disappointment when the wrong pontiff is chosen. Cardinal Danneels does not seem to see it as problematic that he so callously disregards one Pope and creates an artificial opposition between him and his successor.

As Catholics we believe in the guidance of the Holy Spirit when a new Pope is chosen. We believe that his work is for the good of the work, even when we may sometimes disagree with the way he works or what he focusses on. There is a certain element of loyalty involved, especially on the parts of cardinals and bishops, who have been created and appointed to assist the Pope in the affairs of the world Church. Loyal disagreement, which may be expressed personally to the Pope or even publically when well-founded and expressed with aforementioned loyalty and faith in the Spirit is certainly possible. It may even be good sometimes.

But this is not what the Sankt Gallen group did. Secret meetings, no records, a maffia… This does not give an impression of loyalty, but of an attempt to influence things in secret, behind the scenes. And while the group is evidently happy with Pope Francis, he may turn out to be their greatest enemy. From the very beginning of his papacy, Pope Francis has wanted to end the backroom politics and hunger for personal gain in the Curia and has been very clear about what a bishop should be: concerned not with power, but with the sheep.

Personally, I do not like pidgeonholing people (Cardinal Wilfrid Napier has a good article in the Catholic Herald on that same topic, by the way), and I don’t believe for one second that Cardinal Danneels is or has been all bad, as some would have us believe. But that does not take away the fact that he has gone beyond his authority and the conduct expected of cardinals and bishops.

Danger and salvation – At Bishop Bentz’s ordination, Cardinal Lehmann about the office of bishop

udo bentz ordinationIn his homily at the ordination of Bishop Udo Bentz as auxiliary bishop of Mainz, last Sunday, Cardinal Karl Lehmann drew heavily on St. Augustine, and especially on his thoughts on the office of bishop, and the dangers of it. The cardinal wants to emphasise the fact that a bishop always remains a part of the faithful, with whom he  shares a common Christianity.

There is also a personal element in the homily, towards the end, as Cardinal Lehmann reflects on his many years as bishop of Mainz and the people he shared that time with. It is hard not to read this in the light of his upcoming retirement. Aged 79, it is a safe bet that Cardinal Lehmann will retire between now and his 80th birthday, on 16 May next year. He has been the bishop of Mainz since 1983, and as such he is the longest-serving German bishop, and one who is still the ordinary of the diocese he was ordained for.

Here is the cardinal’s homily in my translation:

lehmann“Honourable sisters and brothers in the Lord!

Dear brother Dr. Udo M. Bentz, about to be ordained as bishop!
Dear co-consecrators Karl-Josef Cardinal Rauber and Archbishop Stephan Burger!
Dear brothers in the office of deacon, priest and bishop!

What is a bishop? Why and how do we have such an office in the Church? An initial answer can already be found in the word for this service. “Episcopus“, from which the word bishop comes, is one who “oversees”, and a “guardian”, a “supervisor”. From the Bible, the word also derives from “shepherd”. Incidentally, the liturgy of ordination, the act of ordination, with its ancient signs and gestures, words and hymns, so eloquent and filled with meaning, that any preaching can be but a small introduction to these events. I will mention but one especially impressive image: during the entire prayer of ordination two priests hold the Gospel book above the head of the ordained. The bishop should be completely under the Gospel and serve Him.

Today I choose another path and will discuss some words from Saint Augustine. As is well known, as bishop of Hippo on northern Africa, he would always speak about the office of bishop on the day of his ordination. He would certainly also have done so at bishops’ ordinations in the African Church province. Sita, the titular see of Udo Bentz, in north Africa, belonged to it. One can already learn much from these homilies.  I want to try and do so with you.

For that purpose I have chosen a text from the homilies, which is incidentally also quoted in the great text about the Church from the Second Vatican Council (LG 32): “What I am for you terrifies me; what I am with you consoles me. For you I am a bishop; but with you I am a Christian. The former is a duty; the latter a grace. The former is a danger; the latter, salvation” (Serm. 340, 1: PL 38, 1483).

During the Second Vatican Council this text was cited as an important point in relation to the statements concerning the laity. That may surprise, since there is a separate chapter on bishops. Here in relation to the laity, they and the holders of offices become in a very fundamental way like brothers, yes, like a family of God, through which the new commandment of love in realised. At many points, especially in the second chapter of the Constitution on the Church, the Second Vatican Council strongly emphasised this fundamental commonality. That is why it is a very fundamental decision of the Council to concentrate the understanding of the People of God on the commonality of all believers, and not in advance on any distinction between the various charisms, services and offices. A “true equality” can then be established in building up the Body of Christ and in the call to holiness. As LG 32 puts it: “And if by the will of Christ some are made teachers, pastors and dispensers of mysteries on behalf of others, yet all share a true equality with regard to the dignity and to the activity common to all the faithful for the building up of the Body of Christ. For the distinction which the Lord made between sacred ministers and the rest of the People of God bears within it a certain union, since pastors and the other faithful are bound to each other by a mutual need. Pastors of the Church, following the example of the Lord, should minister to one another and to the other faithful. These in their turn should enthusiastically lend their joint assistance to their pastors and teacher” (Constitution on the Church “Lumen gentium”, Chapter 4, par. 32). It is understandable that these words from Saint Augustine have often been repeated very often in recent years and decades, together with the remarks from the Constitution on the Church about the laity.

Certainly, one should not take this text as noncommittal expression of a mere personal modesty. This is about a true theology of office and at the same time about the unity of Christianity in the variety of tasks.

“For you I am a bishop…” Augustine does not see the office as contained in itself, in its value and power. Her understands it entirely in relation to the task entrusted to him. The office of bishop is entirely a service to the sisters and brothers in the faith. Augustine also says this in another way, that  the guidance and leadership are only fulfilled in the fruitfulness and “usefulness” of his service to the people.

As we know, Augustine considered the task of being bishop a burden on his shoulder and which often also depressed him. From that comes the anxiety and doubt if he really did justice to his task, especially in the eyes of others, and fulfilled it adequately before God. This is in sharp contrast to many homilies at a first Mass or anniversary of a bishop, even in our time. For Augustine wonder if this high office, which certainly demands much of him, is not a great danger to himself. We often think differently and often believe that a high official is already closer to God because of his position, and has so many merits that God will automatically save him and give him eternal life. For Augustine, the office is no relief, but a danger to his salvation, as becomes very clear in the sermon quoted at the beginning. In the Middle Ages they thought similarly. One need only think of Dante.

What comforts the bishop of Hippo in the face of this danger, is the shared Christianity with all sisters and brothers. Here the bishop is part of “normal” Christian life. There each is first responsible for himself when this can also be freely extended to others. So Augustine can say, in short, “Learning is dangerous, but students are safe”. He who stands “above” others, must be judged and addressed according to the measure of his task. The terror of this diminishes when one completely becomes a part of the flock of believers. This unity is even more important than the office alone.

Many burdens of office become light when one is quite humble in relations with the normal and simple People of God. I personally often like to speak in this regard of belonging to the “foot soldiers” of God. It then also becomes visible what has been given and asked of others and does not overestimate oneself. This unity in Christianity with many other makes more modest and humble. It is in any case contrary to all overconfidence of office.

Nevertheless, Augustine is very much aware about the own responsibility of the office, which he does not underestimate. He also does not deny it. He talks about the office as a duty (officium). He agrees with Pope Gregory the Great that the bishop is the “watcher”, the one who looks ahead and so has to lead the way. He must be ready for conflicts if the Gospel demands it. Like Jesus he must also be willing to give his own life. This can result in a profound loneliness. That is why the unity with all the faithful is, once again, so important.

That one statement by St. Augustine, “What I am for you…”, which reflects, with many similar insights in his work, a deep grounding in the Triune God, says more about the office of bishop and its execution than many great treatises about the theology of office. I am in any case grateful to St. Augustine for these words. For me they remain valuable and helpful.

As bishop, I have been able to experience  this mutual support, this shared Christianity and life in various duties here in Mainz for a long and rich time. I thank the many women and men, young and old for the solidary way with which they supported our service. Time and again, I was able to gratefully feel this foundation, together with my predecessors Bishop Stohr and Cardinal Volk, and the auxiliary bishops Joseph Maria Reus, Wolfgang Rolly, Franziskus Eisenbach, Werner Guballa and Ulrich Neymeyr. This applies to both voluntary and paid staff. Because of it I was able to always do my duty with joy and gratitude. A prerequisite is certainly that one listens to others and remains in dialogue with them and that one acknowledges what others say until the end, as Saint Benedict teaches us in his rule, and that one is also willing to accept corrections. Only in this way unity is possible without blurring the differences in responsibilities.

With this gratitude I also ask that we maintain this valuable heritage of a good tradition in the Church, for which Saint Augustine stands and which once again comes to life in the Second Vatican Council, through our working together, not only today, but also tomorrow, as an indispensible element in the construction of the Church of Mainz. I also wish this spiritual and pastoral heritage for you, dear Udo M. Bentz, in the name of all present on your ordination day and for your service. Carry the torch of faith onwards. The fire still burns under the ashes. Amen.

Karl Cardinal Lehmann, Bishop of Mainz”


Refugees, pastoral care, mercy and a selfie – the German bishops’ plenary has begun

Evidently some of the auxiliary bishops (and one ordinary) have too much time on their hands at the autumn plenary of the German bishops… Time enough to take a bishops selfie.

They may be excused however, as the selfie was taken during the standard photo opp on Tuesday, where all the bishops pose for an updated group photo of the conference (shared at the bottom of this post).

german bishopsFrom left to right: Dominik Schwaderlapp, auxiliary bishop of Cologne; Matthias König, auxiliary bishop of Paderborn; Reinhard Pappenberger, auxiliary bishop of Regensburg; Herwig Gössl, auxiliary bishop of Bamberg; Franz-Josef Overbeck, bishop of Essen; Heinz-Günter Bongartz, auxiliary bishop of Hildesheim; and Andreas Kutschke, diocesan administrator of Dresden-Meißen.

Portrait_Hesse_webAt the plenary, which continues until Thursday, the bishops have mainly discussed the refugee crisis in Germany and the role that the Church can play in providing shelter and assistance. It is estimated that dioceses, parishes and Catholic aid organisations have already made close to 100 million euros available for this goal, of which 66.5 million will be spent for projects in Germany itself, while the remained will go to aid projects in countries of origin. The average expenditure in past years was 73 million euros. The bishops have elected Hamburg’s Archbishop Stefan Heße as special envoy for refugee questions beyond the competence and responsibility of individual dioceses. The archbishop’s first focus will be on providing shelter. For that purpose, more than 800 buildings that are property of the Church have already been made available, but that number does not include private initiatives or those of religious communities.

Other topics to be discussed at the plenary are the upcoming Holy Year of Mercy and the Synod of Bishops, now only a few weeks away. Preparations are virtually done by now, so nothing new is expected to come from this plenary.

The conference today released a document focussed on renewing the pastoral care offered in the dioceses. As Bishop Bode, chairman of the pastoral commission, explained, the new document, titled Gemeinsam Kirche sein – Wort der deutschen Bischöfe zur Erneuerung der Pastoral (Being Church together – Words from the German bishops for the renewal of pastoral care) is based on a new reading of the Council documents Gaudium et spes and Lumen gentium, with new developments in society in mind. The document, which also focusses on the common priesthood of the faithful, as well as the ordained priesthood, which both represent the one priesthood of Jesus Christ, and the various charisms present in the Church, can be downloaded for free or purchased here.

Opening today’s session with the celebration of Mass, Cologne’s Cardinal Rainer Woelki gave the homily, in which he spoke about the two major elements in Christ’s public ministry: proclamation and healing, aspects that we are also called to make visible in our Christian life, despite any hesitation or fear we may feel.

woelki32The cardinal also explained that the Church in Germany is materially better off than ever before. She does much, employs many people and is a pillar in society. But that’s not what the Church is: she is a community of faithful.

“And exactly that, the shared content of faith, has largely dissipated into thin air. The fact that only one third of Germans believes in the resurrection of Christ should already worry the Churches somewhat, considering the fact that two thirds of the population are Christian, at least on paper. But it is even worse. Even among the faithful the core content of the Christian message is rejected en masse. 60 percent does not believe in eternal life. In contrast, one German in four believes that encountering a black cat brings bad luck. Between Flensburg and Oberammergau more people believe in UFO’s than in the final judgement. Welcome to the German diaspora. This diaspora, dear sisters and brothers, is no longer far away – in Hildesheim or the east of the republic; this diaspora is our pastoral reality everywhere.


We live in this time. But how do want to work in this time? Today’s Gospel reminds us that we are also sent – just like the young man then – “to proclaim the kingdom of God, and to heal the sick” (Luke 9:2). The aim is to make the Church visible as a witness of God’s mercy.


The aim is to heal the wounds in people’s souls with mercy – that is the purpose of every word of eternal life; and in an unsurpaasable way the incarnate word of eternal life, in which we believe and which alone is decisive in our lives: Jesus Christ, who answered Peter’s question how often one should forgive, “not seven wrongs, but seventy times seven” (Matt. 18:22). Jesus asks us to forgive and give ourselves, to be tools of forgiveness, since we have first experienced God’s  forgiveness, to be generous to all in the knowledge that God also maintains his good will towards us. In this sense, no one really needs a second shirt – except perhaps as a participant in an autumn plenary meeting of the German bishops – but rather an open heart, that lets itself be moved by the mercy of God.”

german bishops conference

Photo credit: [1] Bishop Dominik Schwaderlapp, [3] Ralph Sondermann

Love, trust and Jacob – Archbishop Koch’s homily

In an almost 2,000-word long homily during his installation Mass as archbishop of Berlin, Archbishop Heiner Koch took the figure of Jacob as a starting point to delve into what the love of and for God is. Love is not an emotion, he explained, but a decision, and it is based on trust. And that is the key to experiencing God, as even Jacob, on the run and forced to sleep under the naked sky with a stone for a pillow, discovered.

In my experience, the Old Testament patriarchs, with the possible exception of Moses, rarely feature in homilies. That alone makes this one worth a read. Besides that, it may also help some in thinking about their own relation with God.

koch installation

“Jacob, the supplanter, that is what they called him (cf. Gen. 27:36), and from him we hear in today’s reading. With a lie he had taken the rights of the first born from his brother Esau, and so provoked his vengeance. He had to flee and already on the first night of his flight he had to spend the night under the open sky. Night surrounded him: the night of those who have no home, of those who are guilty, of those who disappointed and alienated others. In that night he took a stone, but not only to rest his head on. He and his contemporaries attributed  a special power to stones, a divine connection: That is why they expected security and shelter from such a stone. In the middle of his night, Jacob trusts on the nearness of God through the power of the stone under his head: “I, Yahweh, am the God of Abraham your father, and the God of Isaac. I am with you. I shall keep you safe wherever you go, and bring you back to this country, for I shall never desert you” (cf. Gen. 28:13-15). In the middle of the night of his life, a dream reveals to him the closeness of God: In the middle of his homelessness he finds himself at home with God: “This is the abode of God, here God gives him, the refugee, home and security (cf. Gen. 28:17). A second dream breaks the hopelessness of his life: A ladder, on which the angels of God ascend and descend, connecting heaven and earth (cf. Gen. 28:12). Heaven is open for him, despite all his guilt and with all his desperation, powerlessness and homelessness.For him, night becomes a time of awakening is, from all seclusion and darkness.

In the middle of the night Jacob experiences what Christ proclaimed and lived: I, God, love you, man, so much, beyond all boundaries and conditions, I will not leave you. I am and will remain with you. I will be at your side:

If the powerful consider you nothing but a number, I was also a number to the powerful at the time of my birth. I am with you, refugee, as I also had to flee when I was a child. I am with you when people laugh at you, as they laughed at me. I am with you when the strike and make you bleed, as they made me bleed. I am with you, when people think your life is worthless as they did mine. I am with you when there is no room for you in the city, as there was no room for me. Neither do I come down from the Cross and leave the thief there to die. My love is without limits, my love will not leave you, man, alone: not you, Jacob, the supplanter, not the thief on the Cross and not the people and not you today.

That is the heart of the good new that we Christian far and wide vouch for: Christ the Saviour is here! You can rely on Him. He is the fundamental reason for our joy: “Gaudete semper! Dominus prope. Always be joyful! The Lord is near” (Phil. 4:4,5). I took these words from Saint Paul as the motto of my episcopal service. God doesn’t come sometimes, He is here: here and now, in Kreuzberg, Charlottenburg and Köpenick, in Potsdam and Greifswald, Brandenburg an der Havel or Frankfurt an der Oder, always and forever, in peace and suffering, in joy and need, when I am aware of His closeness and when He seems far from me, in life and in death: He is and remains near to us.  Setting no limits to human life! That is what we Christians must stand for, also when we are not supported from all sides.

This message changes everything: what perspective on life it opens, far beyond the limits of the tangible world and beyond death. Christians are people of a wide horizon, who will not be bound by circumstances of the here and now. What hope and confidence, especially in the dark times of life, may break forth from this experience of God’s closeness!

Such commitment is there, but also challenge: Leave no one ever alone: neither the unborn child, nor the homeless, the failed, the sick, the disabled, the powerless nor the dying! Set no limits for human life!

Everything, in Berlin, in Brandenburg, in Vorpommern, now depends on learning to see HIM, to discover HIM, to find HIM especially in the darkness of our lives. That is why we are here as Church: to help people discover God in their lives, sometimes in a long struggle, a long process of searching – that is what we are here for as Christians and as Church.

But: is there really such a God? Can I experience Him as a reality or does He prove to be just an empty phrase or ideological superstructure? In answering this question all people, without exception, are believers. Man does not have the choice to be a believer or not. In the decisive questions of life, and especially in the crucial question of God, man encounters his quintessential decision of faith: one believes that there is nothing beyond the visible and understandable world, and the other believes that there is a God beyond our thinking and seeing. One believes that it all ends with death, and the other that death is the portal to eternal life. One believes that God exists and the other that He does not. Everyone lives in faith. In the de facto pursuit of life man can not be indecisive about the question of God: Either he prays to God or he doesn’t. He either struiggles with God or not, either God means something in his life, or He does not. His concrete, practical life provides the answer to the question of his faith: “Do you believe that there is a God, or do you believe that there is no God?”

With that also comes the questions: “Can I perceive, see, recognise God today? Can I experience and learn to see Him like Jacob did?”

The story of Jacob provides the answer: You will see Him when you build on Him, when you trust on Him. Trust broadens the outlook, mistrust on the other hand blinds. That is just as true in politics as in personal life. When two people meet, recognise each other, as Scripture has it, they must trust one another. Precisely that is the leap of faith, it is the leap of my trust. Without such trust there can be no experiencing God. You must dare to live in trust with God, and you will experience that God exists. That is the key to God: your trust.

The theory of science describes this when she says that the object to be studied always defines the method of investigation. A scientific object must be studied with scientific methods and a historical event with historical methods. Carrying this thought over to the knowledge of God: If God is love, He can only be known through love. We see God at the cost of our hearts, our trust. There is no easier way! There can be no knowledge of God outside of my trust.

And then, love is much more than just a feeling, but rather a decision. Especially in difficult times this becomes profoundly clear in terms of God’s love: When I no longer hear antyhing from God, when I can no longer understand Him, no longer grasp Him in my own terms,, when I feel that God is greater than my thoughts and feelings, when I no longer see His path in my hour of need, then precisely these hours become a question to me: Can God rely on my love, even when I don’t see Him? Is the decision of my love for Him so strong that it proves itself in such hours? Do I trust in God even then, and can He rely on me under such a burden? I am always touched when I consider that Christ asked Peter, before he entrust him with his great office, three times, “Do you love me?”(cf. John 21: 15-23). He does not ask, “Do you believe this and do that?” but enquires three times about his love. “Do you love me?” This questions becomes also for us the decisive question about our knowledge of God: “Do you love me?” I am convinced that most people do not know God, as they are unwilling to trust God, to give Him their hearts, their love. But precisely this path is the only path to experience that I am not alone in the days and nights of my life and that my night is therefore thrown open to Easter morning. Give God a chance! Give Him your trust!

And what if we can answer Christ’s question to us, about our love, just as hesitantly as Peter or perhaps even poorer and more pathetic? Let’s look once again at Jakob, the supplanter, with this question. His path with God is not ended, he must continue on, considerably further. Love is never done, love is always searching. I also ask you, the unbaptised, and you, who have another religion, to go with us on this search. We are grateful for your life experiences. You are a great wealth for us with your searching and your meaningful questions about life and faith. We are probably much closer to each other than we think, and perhaps we will discover on our common path not only we are searching for God, but God has already been searching for us, not only that we are looking for God, but that He is looking for us. Perhaps we can help each other in this way to discover this God, who in Paradise already asked man, “Where are you?” (Gen. 3:9).

How good it is to recall at such times that our love for God is not the decisive factor,  but God’s love for us, that His love stands firm and is reliable, that He serves us and washes our feet and not we His. Perhaps a small and quick prayer can then also help, such as, “Dear God, do not let me go!”

My dear sisters and brothers! Learning to love God together and through and in Him our sisters and brothers and all people whom God entrusts to us: to proclaim this – as the Gospel tells us today – to be seeds in the hearts of men. That is the great project of our diocese in all its effects on our parishes, communities and institutions! It is the fullness of life and the love of God, from which we all live and which carries us, also with our fractures, which we can often no longer heal. Should we not address these concerns in our time in completely new ways, with new emphases, consequences and focus? The future of the Church is not a carbon copy!

Is this not also the ecumenical path, which I would join and build up consciously and decidedly? Learning to love God, how important is this mutual way for us and our society!

Does this path of love not lead directly to the weak, the poor and disadvantaged of our society, in whom God challenges us and our love? The current need of refugees and their families is for us not just a burning and challenging social question, it becomes question of our faith. Without people in need, awaiting our love, we can not find God, who is love, and we remain blind for his closeness. He is close to us in them!

Dear sisters and brothers, from my heart I want to go this path of learning to love with you. Please come with me on our common path!

+ Archbishop Dr. Heiner Koch”

 Photo credit: KNA