Itinerary for Pope Francis’ brief visit to Sweden released

sweden_flagOn Friday, the Holy See published the itinerary of Pope Francis’ apostolic visit to Sweden, scheduled for 31 October and 1 November. As expected, and despite the later extension of the visit from one to two days, it will be a short affair.

Starting at 11 am on Monday 31 October with the official welcome and a meeting with the Swedish royal family in Malmö, the main event of the visit is scheduled for that same day: an ecumenical prayer meeting at the Lutheran cathedral in Lund, followed by the big ecumenical celebration and meetings with various ‘ecumenical delegations’, at Malmö Arena. The roughly 10,000 available tickets for the event, which will include artists, films, testimonies and music were sold out within 90 minutes. Bishop Anders Arborelius of Stockholm has confirmed the great interest in seeing the Pope, but also added that there could be some distance.

The second day, presumably added after calls from local Catholics, will be marked by a papal Mass in Malmö. The location of this is yet to be announced.

Pope Francis will depart from Malmö airport at 12:45 in the afternoon on Tuesday 1 November.

What Willibrord brought – the ecumenism of a procession

willibrordprocessie%202014%2006%20img_9175Every year, the inner city of Utrecht is the site of a procession in honour of the man who first built a church there – Saint Willibrord. Initially begun as an initiative by local faithful after the ancient law forbidding Catholic processions north of the great rivers was silently abrogated, it is now organised by the city parish and has come to represent not just Utrecht, but the entire country of the Netherlands, of which St. Willibrord is the patron. As such, the procession sees the participation of the archbishop of Utrecht, the auxiliary bishops and other clergy, seminarians, as well as representatives of other Christians churches and church communities. For this year’s edition, however, the archbishop, Cardinal Wim Eijk, has sought to limit the ecumenical aspect and no longer allows clergy of other denominations to participate in the procession as official respresentatives of their church or community. They remain welcome to participate, but not in any official capacity. The measure is said to have been taken to strenghen the Catholic identity of the event, and to avoid an undescribed sense of confusion among the faithful.

This has obviously led to much disappointment and misunderstanding. Cardinal Eijk is once again seen as the bishop who wants to smother all signs of ecumenism and Christian cooperation in general, and of course, he is presented as the kind of bishop that Pope Francis is diametrically opposed to.

In general, I can understand the disappointment (not least because the procession was intended to be open to other Christians from its inception), if not the thoughts about what the cardinal does and does not want, or what the Pope thinks of him. But one thing struck me in the comments I have read.

Saint Willibrord, some critics say, came to bring the Christian faith to this country, not just a single denomination, so a procession in his honour must be a general Christian one too. This is nonsense in so far that Willibrord was Catholic. He did not bring a general Christian faith consisting of the generalities that unite the Catholic, Orthodox and the countless Protestant groups, but the faith as it was communicated and understood by the Catholic Church, in unity with the Pope. Of course, in his time there were no Protestants yet. They came later, when men like Luther and Calvin broke away from the Catholic Church. But that means that they also broke away from the faith that St. Willibrord had and brought to the people in what would later become the Netherlands.

St. Willibrord was Catholic, not Protestant and not some sort of ‘generally Christian’. A procession bearing his name and carrying his relics not only honours him, but also his faith which became our faith.

Does this mean the procession can’t have an ecumenical element. Not at all. I think it is good if members of other Christian churches and church communities take part. But we must not make the mistake of thinking that St. Willibrord intended to bring anything other than the Catholic faith. The unspoken assumption in the comment I mentioned above does suggest that mistake. Strengthening the Catholic identity of the procession, underlining the Catholicity of the St. Willibrord and his faith, is a good reminder of what we are called to. But I am not sure if excluding the participation of non-Catholic Christians in any official capacity is the way to do it.

As the new bishop comes to Limburg, two questions answered

His consecration is still two weeks away, but Bishop-elect Georg Bätzing has recently answered two of the most frequently-asked questions regarding his appointment as bishop of the Diocese of Limburg. The German diocese was left without a bishop in 2014 when Franz-Peter Tebartz-Van Elst  was forced to resign following a financial scandal surrounding the building complex including the diocesan offices and his personal appartments.

rtemagicc_georg_btzing_3032012_jpgThe new bishop will be using the buildings, which cost an estimated 31 million euros to build and refurbish, for office space, but he will not be living there. The living spaces will be given to the use of the diocesan museum, as well as for meetings, assemblies and other exhibitions. Bishop Bätzing himself will take up residence fifteen minutes away, in a small house built in the 1950s, offered for his use by retired vicar general Franz Kaspar. While the latter had use of the house for the rest of his life, he offered his house to the new bishop on the day that Msgr. Bätzing was appointed. Fr. Kaspar, considered the former right-hand man of Bishop Tebartz-Van Elst, has stated his wish to live outside the diocese. Earlier, the house was the residence of Bishop Walther Kampe, auxiliary bishop of Limburg from 1952 to 1984.

franz-peter-tebartz-van-elstThe other question revolves around Bishop Tebartz-Van Elst’s possible presence at the consecration of his successor. The retired bishop, who now works in the Pontifical Council for the Promotion of the New Evangelisation, has decided for himself that he will not travel to Limburg for the occasion. Bishop Bätzing will be consecrated on 18 September by Rainer Maria Cardinal Woelki, as archbishop of Cologne the metropolitan of the Church province of which Limburg is a part, with co-consecrators Bishop Manfred Grothe, auxiliary bishop of Paderborn and apostolic administrator of Limburg until the installation of the new bishop, and Bishop Stephan Ackermann, bishop of Trier, the diocese where Bishop-elect Bätzing was a priest and vicar general until his appointment to Limburg.

Photo credit: [2] Getty

Merger number two, as the new Curia takes form

Another week, another dicastery. Today, Pope Francis announced the upcoming merger of four Pontifical Councils into one new Dicastery for Promoting Integral Human Development. Quite the impressive title, and in today’s world it’s mandate should be equally impressive. The Apostolic Letter Humanam progressionem, which announced the establishment of the dicastery today, summarised it as follows: “This Dicastery will be competent particularly in issues regarding migrants, those in need, the sick, the excluded and marginalized, the imprisoned and the unemployed, as well as victims of armed conflict, natural disasters, and all forms of slavery and torture.”

The new dicastery – once again neither a Congregation nor as Pontifical Council – will take over and combine the mandates of four separate Pontifical Councils from 1 January 2017. These are the Pontifical Councils for Justice and Peace, “Cor Unum“, for Pastoral Care for Migrants and Intinerant People and for Health Care Workers. Judging from this, the dicastery will not only have responsibility for people in need, but also for those who try to help them: aid workers, disaster relief personnel, hospital staff and the like.

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The new dicastery will be led by a Curia veteran, Cardinal Peter Turkson, today the president of the Pontifical Council for Justice and Peace. A secretary and possibly an undersecretary are forthcoming. Cardinal Turkson has been working in Rome since 2009. Before that, he was archbishop of Cape Coast in Ghana.

The mergers have little effect on the presidents of the other Pontifical Councils set to be suppressed in the new year. “Cor Unum” has been without a president since Cardinal Robert Sarah was appointed as Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments in 2014; Cardinal Antonio Vegliò of Migrants is 78 and will therefore enter retirement; and Health Care Workers has also been without a president since Archbishop Zygmunt Zimowski died in July of this year.

With this new dicastery, as well as the Dicastery for Laity, Family and Life established earlier this month, the Roman Curia is slowly changing its appearance. Previously largely made up of Congregations and Pontifical Councils, with the Secretariat of State at the top (and rounded out with several smaller offices as well as the three canon law tribunals), a new structure is now emerging. There are now three secretariats: of State, for the Economy and for Communications, but these do differ greatly in mandate and influence. The nine Congregations remain unchanged, while the Pontifical Councils decrease in number from twelve to five. New is the category of the dicastery, which is a general term denoting a department of the Curia. Exactly where these fit in the structure of the Curia remains to be seen. They are led by prefects, one of whom is a cardinal and the other a bishop, but are not called Congregations, which are what prefects normally head. Neither are they Pontifical Councils, which is what they were formed out of.

On the day of the announcement of the Dicastery for Promoting Integral Human Development, its prospective prefect was in the Netherlands, speaking at the Christian Social Congress in Doorn, east of Utrecht. His talk is available online. In it, Cardinal Turkson describes via quotes from Gaudium et Spes how the involvement of Christians in the world is a necessary condition of the Christian life, which is, ultimately, why the new dicastery exists:

“The pastoral constitution on the Church in the modern world, Gaudium et spes, opens with a resounding embrace of the lived realities of humankind: “The joys and the hopes, the griefs and the anxieties of the men and women of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ” (GS §1). And to truly follow Christ, we must accept our “earthly responsibilities”. The followers of Christ understand that their faith is incarnated in the world: “by the faith itself they are more obliged than ever to measure up to these duties, each according to his proper vocation.” Conversely, it is entirely erroneous for people to “imagine they can plunge themselves into earthly affairs in such a way as to imply that these are altogether divorced from the religious life” (GS §43.1). The only true path is that which unites faith and action.”

Integral human development is not only something that we should strive for for ourselves, but for humanity as a whole, especially for those who need it most, “those in need, the sick, the excluded and marginalized, the imprisoned and the unemployed, as well as victims of armed conflict, natural disasters, and all forms of slavery and torture”.

A new Curia – and two brothers united in Rome – as Pope Francis starts the mergers

In an unusual move for this time of year – albeit not unexpected – Pope Francis yesterday appointed the man to lead the first of his new ‘mega-dicasteries’, created from the suppressed Pontifical Councils for the Laity and for the Family. We already knew that it was forthcoming, as the current mandates for the pontifical councils were to end on 1 September. But we did not yet know who he would pick to get what could be the signature curial office of this stage in Pope Francis’ papacy off the ground.

Clerics-white-224x224-2The new Dicastery for the Laity, the Family and Life is unusual in several ways. Although it succeeds two pontifical councils, it is itself not one. Neither is it that other type of curial office, a congregation. It is officially branded a dicastery, which is pretty general: both a pontifical council and a congregation are dicasteries, which is simply a term to describe a department of the curia. It is, however, to be lead by a prefect instead of a president. Prefects normally lead congregations, while presidents head pontifical councils. And prefects and presidents are usually made archbishops, but the new head of the dicastery simply remains Bishop Kevin Joseph Farrell.

vincenzo-paglia-200x300In picking the now-emeritus Bishop of Dallas, Pope Francis made a choice from outside the Roman curia. There were several options in Rome, in the first place, the heads of the suppressed pontifical councils: Cardinal Stanislaw Rylko of Laity and Archbishop Vincenzo Paglia of Family. But the former remains without a new appointment for now, while the latter moves to the third body that was expected to be merged into the new dicastery: Archbishop Paglia (at left) becomes the new president of the Pontifical Academy for Life as well as Grand Chancellor of the Pontifical Institute “John Paul II” for the study of marriage and family. Both are duties not entirely unrelated to his previous work as president of the Pontifical Academy for the Family, although they are more academical.

Cardinal Rylko, at 71 still several years removed from retirement, remains in the waiting room for a new appointment. A return to his native Poland is an option: the archbishops of Bialystok, Kraków and Warmia are near or over retirement age. But would a career prelate who has spent the last 29 years in Rome be the right choice to lead a diocese back home? Pope Francis might think otherwise.

Irish-born Bishop Kevin Farrell, who reflects on his new appointment in his blog, joins his older brother in Rome. Bishop Brian Farrell’s has been the secretary of the Pontifical Council for Promoting Christian Unity since 2002. Bishop Kevin, despite being appointed to lead a dicastery, has not been made an archbishop. This may have one of two reasons: either Pope Francis thinks that a bishop can do the work just as well as an archbishop can, or he has put Bishop Farrell on the list for a red hat, to be handed out in a consistory towards the end of this year. Prefects are usually made cardinals after all.

Bishop Farrell has led the Diocese of Dallas since 2007, and before that he served as an auxiliary bishop of Washington for five years. In his final year there, he worked with now-Cardinal Donald Wuerl, the archbishop of Washington, who is one of the American cardinals with additional duties in Rome. In Washington he also succeeded then-Bishop Seán O’Malley as director of the archdiocese’s Hispanic center. Now-Cardinal O’Malley is, of course, another strong American voice in Rome, being one of the members of Pope Francis’ advisory Council of Cardinals. Whether either one had a hand in Bishop Farrell’s appointment remains a question.

In creating the new Dicastery for the Laity, the Family and Life, Pope Francis underlines how these three areas of pastoral care and teaching are intertwined and valued. It seems clear that, according to the Holy Father, life must be nurtured within the family, and that this is a prime calling for the lay faithful.

To be an instrument of the Lord – Bishop van den Hende’s catechesis talk at WYD

World Youth Day 2016 is over, but here is a translation of the third catechesis given to the Dutch pilgrims over the course of the week-long event which saw several million young Catholics gathered in Kraków. This catechesis, which in its message mirrored the call by Pope Francis to young Catholics to get off the couch and act, was given by Rotterdam’s Bishop Hans van den Hende. Like during  previous editions, the bishop’s talk could count on an ovation at the end.

Bishop van den Hende speaks about the popular image of divine mercy and what it means to be an instrument of the Lord.

“Dear young people, I was just given the advice to put mercy into practice by not given you catechesis today. But Jesus’ message of mercy does not come in easy bite-size chunks and is not a matter of just swallowing it. A merciful attitude – in imitation of the Lord – is for us a matter of practice and therefore there is catechesis after all.

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1. Image of the merciful Jesus

The topic for this day is: Lord, make me an instrument of your mercy. When I was thinking about this beforehand, and this became even clearer these days, I had to think of the person of Jesus Himself. Especially the image of Jesus, such as here in the church of divine mercy.

Hyla%20blue%20largposter%20copyThe image of the divine mercy was created following the direction of Sister Faustina (1905-1938). In this image Jesus points at His heart, He looks at us and you a read and a white beam. It is an image of Jesus who gave His life out of boundless love for us. In the Gospels we can read in the passages about his passion and death on the cross about a soldier who stabbed his side with a spear, causing blood and water to flow (John 19:34). In the image of the divine mercy Jesus looks at us and He points at His heart. He shows that He wants to give everything for us, even His blood. He saves us. And the water reminds us of Baptism.

The person of Jesus has been on our minds for days. You see Him everywhere. The front of our pilgrims’ booklet even shows the two beams that are part of the image of divine mercy.  And we have also seen the image at the shrine of Sister Faustina here in Krakow. Yesterday when we welcomed the Pope, Pope Francis said that Jesus lives and is among us. That is what is most important about this World Youth Day. The Pope may take the initiative for the WYD, it is Jesus Himself who comes to us and is among us with all the gifts we need (Matt. 28:20b).

Pope Francis calls Jesus the face of God’s mercy (misericordiae vultus). In Jesus, the incarnate son of God, we can experience and hear how great the mercy of God is for us. We can look upon Him every day, whether in this image or a cross in your bedroom at home. Every day, you can take the step towards Him, to approach Him, to put your hope in Him and find your strength in Him. Not just on the day on which you have exams, or when things go bad, but you can come to Him every day anew.

Underneath the image of divine mercy, Holy Sister Faustina wrote in Polish: Jesus, I trust in you. In the great church of the shrine of Sister Faustina and the divine mercy, where we were last Tuesday, this sentence was whispered into a microphone several time: Jesus, I trust in you. That could perhaps be your first step, to consciously start each day by going to Jesus: I trust in you, it will be a good day with You, whatever may happen. We encounter the Father’s mercy in Jesus. His heart shows that His love for us is eternal. He is always willing to forgive. Many of you have received the sacrament of penance and reconciliation in these days. It is good to always conclude the confession of your sins with these words: I trust in you. We experience God’s mercy in the things Jesus doesd and says, solemnly put, the acts of the Lord. In the Gospel we read that Jesus heals people, consoles them, forgives people and puts them back on track with renewed courage. Jesus lets His heart speak and you can see and hear how great His mercy for us is. Look at Jesus, listen to Him, go to Him every day and say: Jesus, I trust in you. And perhaps you can take a further step and pray: Jesus, make my heart continously more like yours, that it may be involved with the things your heart is involved with: love, forgiveness, justice, solidarity, new life.

Santa-Faustina-2-760x747Sister Faustina, who only lived to the age of 33, wanted to share the message of God’s mercy. She said: this is so important, I cannot remain silent about this, I will tell this. She only went to school for three years, but she took up the pen and wrote. In the texts, Jesus calls her “His secretary of mercy’. She was an instrument of mercy. In order to make the limitless mercy of the Father known even more – for in he 1930s, like now, there was much crisis, threat of war, violence, discrimination and hate. Especially in a world of sin and evil God’s mercy must be announced. Sister Faustina wanted to do that, she wanted to be an instrument of mercy, a secretary of mercy.

2. To be an instrument of the Lord

When it comes to being an instrument of the Lord, we are part of a good tradition. In the history of our faith there are many who have answered that question with an eager yes. Yes, with your help. Think of the Blessed Virgin Mary, who was asked as a young woman to be the mother of the Lord. At first she doesn’t know what to say: I don’t even have a husband, how can this be? But then she says, I can be an instrument of your plan with the world: “May it be done to me according to your word” (Luke 1:38). In this way Mary consented to being the mother of Jesus. Another example of Saint Francis (1182-1226). Just now we prayed: make me an instrument of your peace. That prayer is attributed to Saint Francis, who had converted and was praying before a cross at a ruined chapel. He approached Jesus and said: Lord, what can I do for you? How can I be your instrument? And the Lord said, rebuild my house. Francis immediately went shopping, so to speak, collected all sorts of building supplies and repaired the chapel, making it wind and watertight. But then Francis found that it wasn’t about the church building as such, but about the people who were the Church, it was about the Church of Christ as the network of love in which there was indifference and unbelief, and such a gap between rich and poor. The prayer you prayed this morning deepens the question: what should I do? I want to be your instrument, Lord. So, in the great tradition of our faith there are always people who have the courage to be instruments of the Lord. Such as the Blessed Virgin in the Gospel and Brother Francis in the course of his life.

In his encyclical Lumen fidei, the Pope explains that it may sound a little clinical, a person as an instrument. As if you are a screwdriver, while we are people with a name and a heart. It ay sound as if you are just a cog in a great machine, and that it doesn’t really matter what you contribute. But the Pope says: do not let yourself be belittled, do not think that you are just a small part, but think of the Church as the body of Christ (1 Cor. 12:12-31) to which you belong. Not a finger can be missed, not an eye, not a toe, not an artery. The tone should then not be: I am just a part. No, you are (no matter how small) an instrument in the great work of God. You can do even the smallest task as a part of the greater whole of His body, the Church, close to Christ. However small your task is, you take part in the work of the Lord and in that no one can be missed.

 3. To be an instrument of the Lord: to accept or hesitate?

What do you do when the Lord ask you: do you want to be my instrument? Do you hesitate, do you accept? Do you ask for time to think? That is often the same as hesitating. In a shop the  shopkeeper knows very well that, when you say you want to think about it, you are probably going to buy it over the Internet.

When the Lord asks you to be His instrument, you may feel that you are too young, or not strong enough in your faith. But take a look in the Bible, you are not alone in that. Remember the prophet Jeremiah. When God asked him to be a prophet, Jeremiah answered, “I do not know how to speak. I am too young!” (Jer. 1:6). But the Lord said: It is me who is calling you, and when I call you it means that I will also give you the strength and talent to do it. And Jeremiah said: Lord, send me. Als remember the Apostle Peter, who hesitated at first. He saw the Lord and the abundant catch. But Peter did not say: “How wonderful”. No, he says, “Depart from me, Lord, for I am a sinful man” (Luke 5:8). And what about the Apostle Paul? He was at first a persecutor of Jesus and His disciples, and he looked on with arms crossed when Stephen the deacon was stoned (Acts 7:58). When Jesus calls him, Paul says, “I am the least of the apostles”, and considers himself as born abnormally (cf. 1 Cor. 15:8-9).

4. How good do you have to be to be an instrument of the Lord?

There are great examples of people who have said yes, and there are those who at first hesitated, such as Jeremiah, Peter and Paul. But in the end they did accept, for they found their strength in God. When we say to Jesus, “I trust in you,” we take the same step as Peter and Paul. Whether you are small or young, sinful or haven’t discovered many of your talents yet.

How good do you actually have to be in order to become an instrument? In the Gispel there are remarkable examples about this, such as the tax collector Levi, who works for the emperor and collects a major bonus for himself. This does not make one popular, as it is unfair. Jesus passes him and says, “Follow me”. The Pharisees wondered: How can Jesus call someone like that? A sinner, someone so untrustworthy! But Jesus says, “I have not come to call the righteous to repentance but sinners” (Luke 5:27,32; see also: Mark 2:13-17). If that isn’t mercy! Pope Francis also refers to this special calling, but in the Gospel of Matthew (9:9-13). He speaks of the tax collector Matthew, sitting at the customs post. The Lord sees him and says, “Follow me. Pope Francis applied this to himself, and his motto is ‘miserando atque eligendo’. This means as much as ‘being chosen by mercy’. The Lord did not come for the healthy, but for the sick to heal them (Matt. 9:12).

The Lord calling and needing you, that is what ultimately matters. It is the Lord who has a plan with you and who calls you and gives you the means in His mercy. So it’s not you being ready with all your talents and thinking, what’s keeping Him? No, the Lord Jesus sees us and calls us to accept His merciful love and accept Him as the basis of our lives, and in turn to be His instrument of mercy. When the Lord calls you, He also gives you the talent. He enables you to be His instrument of mercy. Jesus looks at you and calls you to accept mercy. Do not say that you are too busy or not suited to being an instrument of the Lord. That is no reason for saying no. At my ordination to the priesthood I also wondered, why me? But at the same time I thought, I am not worthy, I am not holy, but you called me (“non sum dignus neque sanctus tamen tu vocasti me“). When He calls and invites you, that is the basis for saying yes. So when Jesus asks you to be His instrument, have the courage to say yes. At the ordination of a deacon or priest, the ordinand says, “Yes, with the help of God’s grace”. Jesus calls and gives you His grace. He wants you to be His instrument and also gives you the tools to do it. Saying yes is very specific. In the first place it is prayer. Like Mary, like Peter and Paul. Going towards the Lord is the first step: here I am, what can I do for you, I know you have a plan for me, for you have called me since my first hour (cf. Jer. 1:5; Ps. 139; CCC 27).

5. Being an instrument of Christ: very specific

“Be merciful like your Father is merciful” is the theme of the WYD.

The Gospel of Matthew, Chapter 25, takes centre stage today. Jesus says, “I was hungry and you gave me food, I was thirsty and you gave me drink, I was naked and you clothed me” (Matt. 25:31-46). To all these works of mercy you can think of people who have been an instrument of the Lord. Think for example of Saint Martin (ca. 316-397) who shared his cloak with a poor man on the side of the road. And think of Saint Elisabeth of Thuringia (1207-1231) who have bread to the hungry and nursed the sick. Putting the works of mercy from Matthew 25 into practice makes being an instrument of mercy very tangible.

But there is more in Chapter 25 of Matthew. Before speaking about the works of mercy, Jesus tells a parable, namely a parable that we should be vigilant (Matt. 25:1-13). You must use your eyes well to see what is needed, and your heart open for the Lord who comes. Or else you risk sitting ready with your talents, but never taking action. That is abit like the fire station with a closed oor, where nothing ever happens. So be vigilant, what do you see with the eyes of the Lord? In Matthew Chapter 25 Jesus tells another parable, namely that you must use the talrnts God has given you, struggles and all (Matt. 25:14-20). You werent given your talents to bury them in the ground in an attempt to never make mistakes. No, be vigilant, keep your eyes and heart open and use your talents. The you can get started on the works of mercy: comforting people, correcting and advicing people, bear annoyances. Jesus says, “Whatever you did for one of these least brothers of mine, you did for me” (Matt. 25:40). Jesus says this to each of us.

6. Being an instrument of mercy, together with others who are instruments: as Church being one community of called, in service to the Lord.

You need not be able to do everything as instrument of mercy. The one may be able to listen well, and the other visits the sick without fear of infection. You need not be able to do everything, but choose what you are going to do. You are to be part of the Church, in which many are called and work.

You can be glad for the talents of others. And finally: encourage each other. Hunger and thirst, tears and loneliness remain. But get to work. Get up according to your calling and the talents that go with it. Hold on to each other. Jesus asks you to have confidence. And when you fall, ask to start anew in the light of God’s forgiving love. You are a human being according to God’s heart, with a name and a unique destiny. As an instrument of the Lord you have your own share in the mission of mercy that the Lord has entrusted to His Church.

I hope and pray that you will begin every day with looking towards the Lord, choose what you can do for Him, keep your trust in Him and support each other not to quit, because the mercy of the God is much to important and great for that. Thank you.”

A civil war strikes close to home – On the death of Fr. Hamel

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After Brussels, Paris, Nice, Würzburg and München, all the news about new terrorist attacks is getting a bit much. Yesterday the name of another town was added to the list, although as places go, it does not exactly rank among the world’s major cities. But what happened in Saint-Étienne-de-Rouvray is a horror in a too-long list of horrors.

Father Jacques Hamel, 86, brutally murdered for, we can assume, the ‘crime’ of being a Catholic priest. His murderers already served their punishment by the guns of the police. A second hostage in critical condition in the hospital. France, if it still can after recent months, in shock, and many with her.

Of course, the murder of Fr. Hamel is not unique. Christians in the countries like Iraq and Syria live in fear of their lives every day, and with good reason. The rabid dogs of ISIS and likeminded radicals do not shy away from killing all those who they consider to be enemies of a fictitious brand of pure Islam – and Christians are at the top of their lists. This is, however, the first time that such a cold-blooded murder of a priest in the process of celebrating Mass has taken place in Europe. It only serves to further add to the feelings of fear and anger that already exist.

It is so easy to give in to those feelings. To wish death and destruction on people who are as deranged as the murderers of Fr. Hamel. But, of course, we are Christians. We are called to do better than that. To not give in to base feelings, to not in the first place think of how these horrors make us feel. In this case, our first duty should be with the victims – Fr. Hamel, the sisters and altar servers who were also held hostage, and, yes, all those who will siffer the backlash that will follow. And then, let us think of our role in that backlash. Will we allow ourselves to fear and hate the innocent who happen to share a faith (even in name alone) or cultural background with today’s killers? Our will we rise above it and make a distinction, not between Christians and Muslims, but between good and evil, between the way of God and the way of the devil?

Ultimately, the solution to the crisis in the Muslim world, which several people have already called a civil war within Islam, does not lie in more hate and fear, but neither does it lie solely with us. In the end, the Muslim world itself needs to find and implement the solution. We can help, but it can’t be enforced by us.

I am reminded of a blog post by Bishop Stefan Oster, which he wrote following the attack in Nice. The bishop of Passau began his text like this:

“After this act of terrorism – and after the ones in Paris, after Brussels, after Istanbul, after Madrid, after, after, after… After the atrocities committed by ISIS, Boko Haram, Al Qaeda and other terrorist groups in all the continents of the world, after, after, after… When will the collective, the great common outcry from all the world’s peaceloving Muslims, who are truly devoted to their god, finally come, that they will no longer let their faith be abused by terorrists? When will the religious and political leaders of the Muslim world finally come together and declare to the world that Islam and terrorism are not compatible?  And when will such a great demonstration of peacefullness finally take place among us – by the great number of Muslims living in our country?”

As for us, let’s start with prayer for the repose of the soul of Father Jacques Hamel, may he rest in peace and see the Lord whom he served for so many years and live in His glory.