The last big step – the German language group’s third commentary

The last big contribution of the German language group, their commentary on the third part of the Instrumentum laboris. There are several interesting elements in it, to begin with the first paragraph in which the Synod fathers strongly criticise the comments of some of their colleagues about what happens in the deliberations. They also criticise a too-strict application of the rules, and especially the language used in doing so.

Despite the expectations of some, the group also comes out strong in defence of the family and magisterial documents sich as Humanae vitae and Familiaris consortio.

The most difficult topic is left until last: the question of allowing divorced and civilly remarried faithful access to the sacraments? The German language group seems to be in favour of it, but also emphasises that this is a decision that needs to be made in the internal forum, in conversation between the people concerned and the priest accompanying them, and it involves some tough questions.

The German original is here, and my translation follows:

We have witnessed with great concern and regret the public statements from certain Synod fathers about persons, content and course of the Synod. These contradict the spirit of walking together, the spirit of the Synod and its fundamental rules. The imagery and comparisons used are not simplistic and false, but also hurtful. We firmly distance ourselves from these.

It is a joint desire of the German language group to complement the title of the Relatio finalis, “The Vocation and the Mission of the Family in the Church and the Contemporary World”, with the subtitle “Considerations and suggestion for the Holy Father, Pope Francis, in order to better express the classification of the text, which is not a decisive document. We recommend for the introduction a mention of the global questionnaire and an expression of gratitude and esteem.

Regarding a clearer emphasis on the family as subject of pastoral care it should be specified that Christian families are call to witness of the Gospel of marriage which has been entrusted to them. The Christian spouses and families are part of a new family of Christ, His Church. In that way the spouses can be a sacrament for the world. The “new family of Jesus Christ”, the Church, should encourage, strengthen and enable  the spouses to be such witnesses. This allows, after all, the Church to always learn from the spouses’ and families’ experiences of life and faith.

Here, a confession was important to us: wrongly understood efforts to uphold the Church’s  teachings time and again led to hard and merciless attitudes, which hurt people, especially single mothers and children born out of wedlock, people living together before or in place of marriage, homosexually oriented people and divorced and remarried people. As bishops of our Church we ask these people for forgiveness.

We have also spoken extensively about the relation between speech, thought and action, especially regarding a humane understanding of human sexuality. A suitable and renewable language is is crucial, in the first place for the introduction of adolescent children and youth to a mature human sexuality. This is in the first place the task of the parent and can not be left to education at school or media and social media alone. Many parents and pastoral workers find it difficult to find an appropriate and at the same respectful language which places biological  sexuality in the overall context of friendship, love, enriching complementarity and the mutual commitment of woman and man.

The working group found it important to emphasise that the Christian conviction in its basis assumes that God has created humanity as man and woman and has blessed them so that they become one flesh and fruitful (cf. Gen. 1:27 onwards; 2:24). In their equal personal dignity, as in their distinctiveness, man and woman are Gods good creation. Although, according to the Christian understanding of the unity of body of soul, biological gender (“sex”) and social-cultural gender roles (“gender”) are analytically different from one another, they can not be fundamentally or arbitrarily separated. All theories that regard human sexes as a subsequent construct and encourage an arbitrary social interchangeability, are te be rejected as ideologies. The unity of body of soul includes that the concrete social self-image and social role of men and women in cultures are different and subject to pronounced change. Therefore, the awareness of the full personal dignity and the public responsibility of women is a positive sign of the times that the Church values and encourages (cf. Pope John XXIII, Pacem in terris, 22).

We have spoken about the connection between the sacraments of baptism and marriage and the necessity of faith.

The Catholic confession about marriage is based on the word of the Lord in Scripture and the Apostolic Tradition and is faithfully retained in its substance through the magisterium. Nevertheless, there are tensions between the dogmatic, moral-theological and canonical approaches in the theological development, which can lead to difficulties in pastoral practice.

For example, the axiom “every marriage contract between Christian is a sacrament per se” must be reconsidered. In societies that are no longer homogeneous Christian, or countries with different cultural and religious backgrounds, a Christian understanding of marriage can no longer be readily assumed, even among Catholics. A Catholic without faith in God and His revelation in Jesus Christ can not automatically enter into a sacramental marriage without or even against his knowledge or will. He lacks the intention to at least want what the Church understands as marriage. Although the sacraments are not effective through the faith of the recipient, they, but also not without or regardless of him; At the least, the grace remains fruitless, when it is not received freely and willingly with faith determined by love.

The question also arises among our fellow Christians whose religious convictions deny the sacramentality of marriage (with its essential properties), if a sacramental marriage has occurred despite this. This does not mean that the validity of non-Catholic marriages is denied by the Church, or that the the work of God’s  mercy in non-sacramental marriages is questioned. We acknowledged the variety of studies about this question and recommend and deeper study of these questions with the goal of a new magisterial reappraisal and a greater coherence of the dogmatic, moral-theological and canonical statements about marriage with pastoral practice.

We have an addition to interfaith marriages: In view of the topic of interfaith marriage the positive aspects and the special vocation of such a marriage must be mentioned in the first place, as the non-Catholic Christians are in no way outside the one Church, but are a part of it through Baptism and a certain, if imperfect, communion (cf. Unitatis redintegratio, 3). Interfaith marriages may also be considered as house churches and have a specific vocation and mission, consisting in the exchange of gifts in the ecumenism of life.

In view of the importance of the family in society and state, the working group underlines as starting point, that marriage and family precede the state. They are basis and “vital cell of society” (Apostolicam actuositatem, 11). There can be no common life without family. The political community is therefore obliged to do everything to enable and permanently promote this “vital cell”. The repeatedly bemoaned “structural disregard” for the family must be overcome. The means for that are in the first place access to housing and work, the facilitation of education and childcare, as well as fairer benefits for families in tax legislation which acknowledges in equitable manner what families give to society. It should ne clear: not the family must be subordinate to economic interests, but vice versa. The family is at the heart of Catholic social teaching, which is an indispensable part of the Church’s proclamation and evangelisation. All Christians are called to be engaged in the field of  the political design of social coexistence and so to help families live better lives and flourish. Additionally, politicians must especially observe the principle of subsidiarity and not restrict the rights of families. Here, the “Charter of the Rights of the Family” must be noted. The Church as a whole must play an active and exemplary part with her engagement in the realm of family education, child care, schools, counseling centers and institutions for family aid.

In view of marriage preparation it was a concern of the working group to point out that a short conversation or a brief introduction do not suffice. Since many couples are unable to build upon an education marked by faith, the introduction of a marriage catechumenate is strongly recommended, taking at least several months, to really come to a mature “yes”, carried by faith, that is aware of the finality of the marriage covenant and trusts in God’s  faithfulness.

The aspect of responsible parenthood was one of the central discussion topics in the working group. According to the order of God’s creation, the marital love of husband and wife and the transmission of human life are ordered towards one another. God has called man and woman to participate in his work of creation and at the same time as interpreters of His love and placed the future of mankind in their hands. Husband and wife should realise this mission of creation in responsible parenthood. Before the face of God, and with consideration of their medical, economic, psychological and social situation, their own wellbeing and the wellbeing of this children, as well as the wellbeing of the greater family and society, they will decide the number and spacing in time of their children (Gaudium et spes, 50). According to the integral personal and human character of conjugal love the right way of family planning is the consensual call of the spouses, the consideration of the rhythm and the respect for the dignity of the partner. In this sense the Encyclical Humanae vitae (10-12) and the Apostolic Letter Familiaris consortio (14, 28-35) should be redeveloped and the willingness to have children be awakened, contrary to a mentality that is often hostile to life and partly to children.

Young spouses should be encouraged time and again to give life to children. This will make the openness to life in family, Church and society grow. The Church, with her numerous facilities for children contribute to a greater childfriendliness for children in society, but also in the Church. Observing responsible parenthood requires the formation of conscience. Conscience is “the most secret core and sanctuary of a man. There he is alone with God, Whose voice echoes in his depths” (Gaudium et spes, 16). The more spouses set out to listen to God in conscience, and the more they allow themselves to be guided spiritually, the more their decisions will be inwardly free from affective inclinations and the adaptation of their behaviour to society. For the sake of this freedom of conscience the Church strongly rejects forced government measures in favour of contraception, sterilisation or even abortion.

We have also debated extensively about the integration of divorced and civilly remarried people in the Church community.

It is known that there has been strong struggle, in  both sessions of the Synod of Bishops, about the questions of whether and to what extent divorced and remarried, faithful, when they want to take part in the life of the Church, can, under certain circumstances, receive the sacraments of Confession and the Eucharist. The discussions have shown that there are no simple and general solutions to this question. We bishops have experienced the tensions connected to this question as many of our faithful, their concerns and hopes, warnings and expectations have accompanied us in our deliberations.

The discussions clearly show that some clarification and explanation to further develop the complexity of these questions in the light of the Gospel, the doctrine of the Church and with the gift of discernment. We can freely mention some criteria which may help in our discernment. The first criterium is given by Pope Saint John Paul II in Familiaris consortio 84, when he invites us: “Pastors must know that, for the sake of truth, they are obliged to exercise careful discernment of situations. There is in fact a difference between those who have sincerely tried to save their first marriage and have been unjustly abandoned, and those who through their own grave fault have destroyed a canonically valid marriage. Finally, there are those who have entered into a second union for the sake of the children’s upbringing, and who are sometimes subjectively certain in conscience that their previous and irreparably destroyed marriage had never been valid”. It is therefore the duty of the pastors to travel this path of discernment together with those concerned. It would be helpful to take, in an honest examination of conscience, the step of contemplation and penance together. The divorced and remarried should then ask themselves how they dealt with their children when their marital Union fell into crisis? Where there attempts at reconciliation? What is the situation of the partner left behind? What is the effect of the new relationship on the greater family and the community of faithful? What is the example for the young who are discerning marriage? An honest contemplation can strengthen trust in the mercy of God, which He refuses no one who brings their failures and needs before Him.

Such a path of contemplation and penance can, in the forum internum, with an eye on the objective situation in conversation with the confessor, lead to personal development of conscience and to clarification, to what extent access to the sacrament is possible. Every individual must examine himself according to the word of the Apostle Paul, which applies to all who come to the table of the Lord:  “Everyone is to examine himself and only then eat of the bread or drink from the cup; because a person who eats and drinks without recognising the body is eating and drinking his own condemnation. That is why many of you are weak and ill and a good number have died. If we were critical of ourselves we would not be condemned” (1 Cor. 11:28-31).

Like those of the first two parts, the modi to the third part of the Instrumentum laboris were worked upon in a good synodal spirit and adopted unanimously.

Hot topic – Archbishop Koch’s intervention

It seems that the German Synod fathers also do not feel obliged to keep their interventions at the Synod a secret. Archbishop Heiner Koch of Berlin spoke about a selection of points from the Instrumentum laboris, including the topic that has many extremely worried: divorce, a second marriage and Communion.

That aside, and I do see some problems with the archbishop’s presentation on that topic, he also discusses the reality of Catholic marriage, or the lack thereof, in heavily secularised urban settings, thje powerful witness of a Christian marriage, the need for a positive language and closes with a pro-life message.

The original text can be found here, and my translation follows:
Dr. Heiner Koch, Erzbischof von BerlinConcerning Point 28 of the Instrumentum laboris:

1. Until recently I was the bishop of the Diocese of Dresden-Meißen and now I come to the Synod as archbishop of Berlin. In eastern Germany more than 80 per cent of the people are not baptised and have often not had any contact with the Christian faith and the Church for many generations. We Catholics are sometimes no more than 3 or 4 percent of the population. But in the cities, for example in Dresden and Leipzig, we are a young Church: the majority of Catholics is between 20 and 30 years of age. That is the age at which young people marry and start a family. Many of them, however, do not want to get married and live together unmarried. For many, that has nothing to do with a lack of commitment or a failing morality. The institution and the tradition of marriage is not considered to be of vital importance.

Concerning Point 35 of the Instrumentum laboris:

2. But when two young people marry before the Church – often one of the couples belongs to another faith or confession, and not seldomly he or she is not baptised – then this is in our society a profound and often thought-provoking witness of faith: “Why do they marry before the Church? Wat does that mean?” unbaptised friends wonder when they experience such a  Church wedding. The wedding leads them to the question of God and the faith. I am grateful to the witness of young people who are preparing for marriage. Forty percent of the marriages of Catholics in my archdiocese are marriages in which one of the partners belongs to another confession. Such marriages are ecumanically speaking a special challenge and opportunity. These families expect from us an encouraging word. In section 28 of the Instrumentum laboris they are taken into account much too weakly.

It is so important that the Holy Father, with us, sends out from this Synod the Gospel of the mystery of marriage, with a new hermeneutic, in a new language, a language of fullness, of blessing, of the richness of life, provocative and inviting for the people. What grace is offered to the people, what participation in God’s order of creation and salvation, what depths of mutual love between God and people: Marriage is for us about a life in fullness and in the love of God, even in our brokenness. This must be our message in Church and society. The Synod can not give the impression that we mainly fought over divorce and conditions for admittance to the sacraments.

However, deeply faithful young Christians also ask me, in light of experiences in their families and circles of friends, the question: “But when we divorce and later enter into a new marriage, why are we then barred from the table of the Lord? Does God refuse the people who have gone through a divorce?” I then try to explain why divorced and remarried people can not receive Communion, but the arguments of these theological statements do not silence the questions in the hearts of people: Is there no place at the Lord’s table for people who experienced  and suffered an irreversible break in their lives? How perfect and holy must one be to be allowed to the supper of the Lord? It becomes clear to me every time that the question of allowing divorced and remarried people to the Eucharist is not in the first place a question about the indissolubility of the sacrament of marriage. Many people question the Church and her mercy in this regard. More than a few people concerned leave the Church with their children on the basis of what they see as rejection. Ultimately and most profoundly it is much more about the Christian faith and God and His mercy. For many, the question of admittance to the Eucharist makes them doubt God.

Concerning Point 29 of the Instrumentum laboris:

3. In Berlin alone there are more than 100,000 single parents with all their challenges and stress in their personal lives, raising their children and their work. In all that we think about: They too are families.

Concerning Points 24 to 27 of the Instrumentum laboris:

4. Families with many children, who are a blessing for us, deserve special care. In Germany their number has dropped more drastically than in other parts of the world; a true reason for our demographic concerns. Their financial security, insufficient recognition of the pedagogical benefit of the parents in our society and the difficulty of later reintegration into the work force represent great scandals. To them in particular we should  express a word of recognition and our esteem.

Concerning Point 29 of the Instrumentum laboris:

5. For one third of the Catholics in the city of Berlin, German is not their mother tongue. Berlin is home to many immigrants, asylum seekers and refugees. From the first day of my service in this city I have also witnessed the drama of refugee families, separated by violence or fled together, but now far from home. We can not leave these families alone, not even at this Synod. The Holy Family fled and only had a manger for their child, but this refugee family became a blessing for us all. Does God perhaps today also want the refugee families in particular to be a blessing for us? At this Synod we must also speak about these families and we must speak about ourselves as the new family of Jesus, the family of His Church, which does not erect any walls or barbed wire.The refugee families are part of us and we of them. We are a blessing for each other.

Concerning Points 17 and 20 of the Instrumentum laboris:

6. We should be grateful to the married couples who have faithfully lived and sometimes also persevered in the life of their families in good and bad times, for their witness of faith made with their marriage, and also express this as a Synod. Family is more than young parents with their young children. Perhaps family life becomes hardest in old age and death, about which ever more pressing questions are being asked in our society. The current discussion in Europe about so-called assisted dying is even more dramatic as many elderly people find no home in their families and no place for them in their small houses and in the face of many occupational stresses. Aging, being ill and dying are topics of the family, about which we can not remain silent in this Synod, when we talk about the beauty of the family. Protecting unborn life from conception and protecting life during and at the end of life belong inseparably together.

Rome, 5 October 2015

Heiner Koch
Archbishop of Berlin

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

Berlin’s big day as Archbishop Koch arrives

Pressegespräch mit Erzbischof Dr. Heiner KochBig day in Berlin today, as Archbishop Heiner Koch is installed as its third archbishop and tenth bishop overall. The installation, starting at 11 o’clock local time, will be streamed live via and

Opening the ceremony is Bishop Wolfgang Ipolt, bishop of Görlitz, as he is the senior bishop of the province composed of Berlin and its two suffragan dioceses, Görlitz and Dresden-Meißen. With that latter see vacant, he is also the only bishop available to do that job. Bishop Görlitz will lead the archbishop to his cathedra, after which the latter officially take possession of it.

Archbishop Koch will also be receiving his pallium from the Apostolic Nuncio during the installation Mass. It had already been granted and collected by him on 29 June, but as the woollen band denoting his office of metropolitan archbishop is now officially bestowed in the home dioceses, each of these is free to determine when and where it takes place. For example, Archbishop Stefan Heße of Hamburg, who was granted the pallium on the same date as Archbishop Koch, will officially be bestowed with it in November.

Cardinal Rainer Woelki, Archbishop Koch’s predecessor in Berlin, will give him the bishop’s staff that belonged to Cardinal Alfred Bengsch, bishop of Berlin from 1961 to 1979. The staff symbolises the office of shepherd.

No less than 29 bishops will be attending the installation, among them Cardinal Wim Eijk of Utrecht, and bishops from Poland and the Czech Republic, in addition to many German bishops. The ecumenical delegation consists of representatives from the Lutheran church in Germany, the Romanian-Orthodox Church, the Greek-Orthodox Church and the Coptic-Orthodox Church. Many local politicians will also attend, with the president of the Bundestag as the highest-ranking official.

In a recent interview, Archbishop Koch spoke about his years in Berlin, to which he is looking forward. But there is already some work cut out for him, as Cardinal Woelki began a number of reforms before being recalled to Cologne. What will be the new archbishop’s focus in those matters?

“In Berlin it is not just about changing certain structures. In the first place there has to be a new substantial positioning. The central questions must be: How can we be christian and Church in a major city or in the country, and how can we fullfill our mission when there are ever more people who say it doesn’t matter to them if there is or is no God.”

How does he see himself as archbishop of Berlin? Will he be mainly for the city or also for the surrounding area?

“In the first place I will be archbishop for the people in the archdiocese. Catholics from Brandenburg and Vorpommern have written to me that I should take care that it’s not only about Berlin. But of course I will also accept invitations, from the federal president to the ARD television studios in the capital, to represent Catholic positions.”

Cardinal Woelki lived in Wedding, a subburb of Berlin with low income and immigrant families. Where will Archbishop Koch live?

“In the first months in an apartment of the Military Ordinariate, and  then in a  former parish house in Lichterfelde [a more residential area in the southwest of Berlin], after it has been renovated. I want to have a very open and hospitable home, where I can eat, sit and speak with visitors. I know how much can informally be discussed over a cup of coffee or a glass of wine. Much more than in many meetings.”

 Photo credit: Walter Wetzler

Catholics, Creation and Ecumenism

prayerPope Francis recently declared that the date of 1 September would from now on be the World Day of Prayer for the Care of Creation. The Dutch bishops followed suit and called for all fatheful and people of good will to pray for the protection of and care for creation. Not only does this emphasise the place of humanity, and especially Catholic Christians, in the whole of creation, but it also sheds a light on the ecumenical priorities of Pope Francis.

The start with that last fact, Pope Francis has long been cultivating his personal relations with the Orthodox Church in the persons of its highest-ranking prelates. This new World Day of Prayer is the Catholic version of an Orthodox day of prayer for the same purpose: creation. So he has established yet another day on which Catholics and Orthodox share prayers and goals, and it is hard not to see this is a prelude to a common date of Easter, which I personally believe may not be that far off. Easter is the most important event for the Church of both West and East, and an important waypost on the road to future unity.

And why Creation? It is impossible not to see this in relation to Pope Francis’ encyclical Laudato Si’ (the official Dutch translation of which is available for preorder now), which discusses our responsibility for the world around us. Some consider this to be a bad thing, but it is of course a perfectly reasonable and important topic for a Pope to talk about. After all, we are stewards, not just of ourselves and our relationship with God, but of the entire world around us. And as such we have a responsibility to protect and take care of Creation. And not only we, but everyone in the world, Christian or not. That makes Creation a perfect ecumenical topic.

Archbishop Koch’s first pastoral letter to Berlin – ecumenism and construction

In his first pastoral letter to the faithful of the Archdiocese of Berlin, Archbishop Heiner Koch takes an ecumenical approach, not unexpected for such a scattered Catholic community among people of all kinds of different backgrounds, cultures and creeds.

csm_2015-06-09_EB-Koch_081n_dfeea5060f“My first year in Berlin will be the year that Pope Francis has declared as a Holy Year of Mercy. Behind our lives and the lives of all people stands the good Lord, who holds us in His heart and from whose love we will not fall away, in life nor in death. What joyful news for all people! It encourages us to discover God’s presence, also with the people who do not or not yet share our faith. I look forward to the encounter with them, the unbaptised. Perhaps we will find, with others on our way, that we are not only looking for God, but that God has already been looking for us. We are probably much closer to each other than we imagine.

I look forward with full confidence to the encounters with our ecumenical sisters and brothers .It is good that we are travelling together, an enrichment for each other, and so help one another to fulfill the God-given mission for the sake of God and people. I happily greet the Jewish congregations, the Muslim communities and all with whom we are united in interreligious dialogue.”

What is the Catholic presence in such a varied society? Archbishop Koch looks towards Berlin’s cathedral for anwers:

Berlin,_Mitte,_Bebelplatz,_Hedwigskathedrale_02“A few weeks ago, in Leipzig, I consecrated the main church in the heart of the city. Our cathedral of St. Hedwig is located likewise in the heart of the city. Its renovation is pending, due to reflections regarding its transormation. Perhaps this is a sign for the even greater task before us: to give God honour together and to be an open and inviting Church for the people in our society. I hope that we can share the experience with them that God lives right among us and goes with us along the road of our lives. It is my heart’s desire that the time of architectural renewal may also be a time of spiritual and social construction.”

Photo credit: [1] Walter Wetzler, [2] Beek100, Wikimedia Commons

From big to big – Msgr. Heße comes to Hamburg

HeßeApparently he did a good job in managing the transition from Meisner to Woelki, good enough to be entrusted with shepherding the flock in the nation’s largest pasture. Msgr. Stefan Heße (pronounced as “Hese”) succeeds Archbishop Werner Thissen as ordinary of Hamburg.

Shortly after Friday’s announcement that Hamburg’s cathedral chapter would name the new archbishop on Monday, the name of Msgr. Heße appeared in rumours, first in the Bild newspaper and later also in various Catholic media. In the past, these rumours have proven to be accurate more often than not, and so in this case. They point to a serious leak in the otherwise secret and complex process of electing a bishop in most of Germany.

464px-Karte_Erzbistum_HamburgThe Archdiocese of Hamburg is the largest diocese of the country, covering the states of Hamburg, Schleswigh-Holstein and the western part of Mecklenburg-Vorpommern. In number of Catholics it is, however, among the smallest of dioceses. Its 400,000 faithful are a sharp contrast with the 2 million Catholics in Msgr. Heße’s native Cologne.

Hamburg fell vacant upon the retirement of Archbishop Thissen in March of last year. His successor will be the third archbishop of the see as it was reestablished in 1994.

Msgr. Heße was born in 1966 in a suburb of Cologne. Aged 48, he will be the youngest ordinary of a German diocese, and by far the youngest archbishop. He studied philosophy and theology in Bonn and Regensburg and was ordained a priest in 1993, by Cardinal Joachim Meisner. From 1993 to 1997 he worked in the parish in Bergheim, just west of Cologne, and from 1997 to 2003 he was a tutor at the archdiocesan seminary in Bonn, which was headed at the time by Msgr. Rainer Maria Woelki, the current archbishop of Cologne. In 2001 he became a doctor of theology. He led the pastoral care office of the archdiocese from 2003 to 2005 and was diocesan representative for radio and television until 2012. Msgr. Heße received the honorary titles of Chaplain of His Holiness and 2005 and Honorary Prelate in 2010. He subsequently became substitute to the vicar general and head of the personnel department of the archdiocese in 2006. In 2011 he joined the cathedral chapter. When Dominik Schwaderlapp became an auxiliary bishop of Cologne, Msgr. Heße succeeded him as vicar general. He was confirmed in that office after Cardinal Woelki became the new archbishop of Cologne in 2014.

Reputation, as fickle as that can be, indicates that Msgr. Heße is somewhat liberal, if such a qualification has any merit, and he has been generally praised for his work towards financial transparency of the Archdiocese of Cologne, an example that has since been followed by several other dioceses in Germany. In Hamburg he inherits a diaspora Church where ecumenical contacts are much valued. This is also visible in Hamburg’s best-known sainthood cause: that of the Martyrs of Lübeck, three Catholics priests and one Lutheran pastor, who were beheaded in 1943 for listening to enemy broadcasts, treason and demoralisation. Eyewitness reports state that there blood ran together on  the floor, which has since been seen as a potent symbol of ecumenism, not least by Pope Francis.

Msgr. Heße became known to the wider world when he was elected as diocesan administrator following the retirement of Cardinal Meisner, and it is said that his was one of the names on the final list from which the cathedral chapter elected the new archbishop. An archbishop he eventually becomes, if a bit farther from home than originally intended.

The consecration and installation of the new archbishop will be on 14 March.

As an aside, this is the third Stefan to be appointed as a bishop in Germany in less than a year, following Bishop Stefan Oster of Passau and Archbishop Stephan Burger of Freiburg.

schwaderlapp hesse

^Msgr. Stefan Heße with Cologne auxiliary Bishop Dominik Schwaderlapp, whom he succeeded as vicar general, during the German Bishops’ Conference spring plenary of 2014.