A photo post – Corpus Christi procession in Warfhuizen

Yesterday I took part in the annual procession at the shrine of Our Lady of the Garden Enclosed in Warfhuizen. Usually held in May, practical reasons had it pushed back to June 6, the eve of Corpus Christi (moved to the nearest Sunday in the Netherlands). The procession was preceded by a Mass in the small shrine, celebrated by Father Arjen Jellema, who also carried the Blessed Sacrament in the procession, and the hermit residing at the shrine, Brother Hugo, served as deacon (considering he is a deacon, and a priest come September).

I was pious decoration at the Mass, but announced the presence of the Lord in the procession by continuously ringing altar bells, positioned as I was before the two thurifiers and the Sacrament.

The photos below appear courtesy of Marjo Antonissen Steenvoorde and the student chaplaincy of St. Augustine from Groningen.

mass warfhuizen brother hugoBrother Hugo reads the Gospel

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Father Jellema gives the homily

mass warfhuizenMass was celebrated ad orientem, a necessity in the small shrine of Our Lady of the Garden Enclosed

procession warfhuizenLining up the acolytes, servers, deacon hermit, visiting Old Catholic priest and – not least! – the Blessed Sacrament for the procession

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procession warfhuizen

procession warfhuizenAn altar of repose was set up at a local farmstead, where a short period of Adoration took place

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procession warfhuizen
mass procession
The two thurifers went ahead of the Blessed Sacrament, but did so walking backwards, focussed on the reason for their incensing
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adoration warfhuizen

Back at the shrine, there was Adoration

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Father Jellema blesses the faithful with the Blessed Sacrament

The consistory of the marginalised – a look back

Cardinals of St. LouisAnd so the Church gains twenty new cardinals. Much has already been said about the unique nature of the group, their places of origin and pastoral and other qualities which would spell out much regarding Pope Francis’ game plan for the future of the Church, both universally and locally in the dioceses and countries of the new cardinals.

Perhaps it can be best summarised as follows: The new cardinals bring the peripheries of the world Church to Rome and Rome to the peripheries. There is much variation in Catholic life across the world, and the needs and questions of one place are not necessarily the same as the needs of another. By creating cardinals from places as different as Communist Vietnam, violent Morelia, diaspora Myanmar, refugee-struck Agrigento and distant Tonga, Pope Francis acknowledges this and wants to make good use of the variety. The creation of these cardinals also expresses the closeness of Rome to these different locations, and lends extra weight to the Church’s presence and influence there.

pimiento rodriguezThe actual ceremony of the creation of the new cardinals was nothing out of the ordinary as these things go. One cardinal, José de Jesús Pimiento Rodriguez (at right), stayed at home, but he may be excused for that, being 96 years old, and thus the third-oldest member of the College. Cardinals Rauber and De Magistris, respectively 80 and 88 and both physically incapable of kneeling before the Holy Father to receive ring and biretta, both received the signs of their title from a standing Pope Francis who came to them instead of the other way around. Of course, we saw something similar in last year’s consistory for wheelchair-bound Cardinal Jean-Pierre Kutwa.

This consistory was unique in another regard: the appointment of title churches and deaconries. While there were a fair number of vacant titles, Pope Francis chose to fill only seven of these, and created thirteen new ones. Of course, every single cardinal has a title church or deaconry in Rome, which makes 227 of them. Creating thirteen new ones would seem somewhat unnecessary as there are now still one vacant title church and nine vacant deaconries available. But who knows, maybe they will soon be filled if the rumours of Pope Francis wanting to increase the number of cardinals who vote in a conclave from 120 to 140 turn out to be true…

Manuel Macário do Nascimento ClementeOf the pre-existing titles and deaconries there were some examples of continuity. The Patriarch of Lisbon, Cardinal Manuel Macário do Nascimento Clemente (at left), was given Sant’Antonio in Campo Marzio, previously held by his immediate predecessor in Lisbon. Santissimi Nomi di Gesù e Maria in Via Lata remained with a retired and experienced worker in the Curia: previously held by Cardinal Domenico Bartolucci, it is now the deaconry of Cardinal Luigi De Magistris. Sant’Antonio di Padova a Circonvallazione Appia kept its Belgian connection: first held by Belgian Cardinal Julien Ries it is now in the possession of the former Nuncio to Belgium, Cardinal Karl-Josef Rauber.

Age-wise, this consistory not only created one of the oldest cardinals, the aforementioned de Jesús Pimiento Rodriguez, but also the two youngest: Cardinal Daniel Sturla Berhouet of Montevideo, 55, and Cardinal Soane Mafi of Tonga, 53.

hendriks mambertiThere was a Dutch delegation at the consistory, in addition to Cardinal Wim Eijk who, as a member of the College of Cardinals, attended all meetings. Bishop Frans Wiertz was in Rome with a group of pilgrims from his Diocese of Roermond, and Bishop Jan Hendriks attended because of his acquaintance with Cardinal Dominique Mamberti (pictured above). He blogged about it on his personal website, and writes about the presence of Pope emeritus Benedict XVI:

“Pope Benedict XVI […] [was] stormed by the cardinals and bishops present in order to briefly greet him.

Various members of the diplomatic corps followed. Other faithful were also able to find their way, but needed some more time to get to him.

In the photo [I took] one can discern a small white zucchetto: that is Pope emeritus Benedict!

[…]

The Pope emeritus underwent all these gestures, smiling friendly and almost shyly.”

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^Bishops Jan Hendriks and Frans Wiertz in St. Peter’s Square

Finally, in closing, the text of Pope Francis’ homily during the Mass with the new cardinals on Sunday. Some have called it a roadmap of his pontificate:

“Lord, if you choose, you can make me clean”… Jesus, moved with compassion, stretched out his hand and touched him, and said: “I do choose. Be made clean!” (Mk 1:40-41). The compassion of Jesus! That com-passion which made him draw near to every person in pain! Jesus does not hold back; instead, he gets involved in people’s pain and their need… for the simple reason that he knows and wants to show com-passion, because he has a heart unashamed to have “compassion”.

“Jesus could no longer go into a town openly, but stayed in the country; and people came to him from every quarter” (Mk 1:45). This means that Jesus not only healed the leper but also took upon himself the marginalization enjoined by the law of Moses (cf. Lev 13:1-2, 45-46). Jesus is unafraid to risk sharing in the suffering of others; he pays the price of it in full (cf. Is 53:4).

Compassion leads Jesus to concrete action: he reinstates the marginalized! These are the three key concepts that the Church proposes in today’s liturgy of the word: the compassion of Jesus in the face of marginalization and his desire to reinstate.

Marginalization: Moses, in his legislation regarding lepers, says that they are to be kept alone and apart from the community for the duration of their illness. He declares them: “unclean!” (cf. Lev 13:1-2, 45-46).

Imagine how much suffering and shame lepers must have felt: physically, socially, psychologically and spiritually! They are not only victims of disease, but they feel guilty about it, punished for their sins! Theirs is a living death; they are like someone whose father has spit in his face (cf. Num 12:14).

In addition, lepers inspire fear, contempt and loathing, and so they are abandoned by their families, shunned by other persons, cast out by society. Indeed, society rejects them and forces them to live apart from the healthy. It excludes them. So much so that if a healthy person approached a leper, he would be punished severely, and often be treated as a leper himself.

True, the purpose of this rule was “to safeguard the healthy”, “to protect the righteous”, and, in order to guard them from any risk, to eliminate “the peril” by treating the diseased person harshly. As the high priest Caiaphas exclaimed: “It is better to have one man die for the people than to have the whole nation destroyed” (Jn 11:50).

Reinstatement: Jesus revolutionizes and upsets that fearful, narrow and prejudiced mentality. He does not abolish the law of Moses, but rather brings it to fulfillment (cf. Mt 5:17). He does so by stating, for example, that the law of retaliation is counterproductive, that God is not pleased by a Sabbath observance which demeans or condemns a man. He does so by refusing to condemn the sinful woman, but saves her from the blind zeal of those prepared to stone her ruthlessly in the belief that they were applying the law of Moses. Jesus also revolutionizes consciences in the Sermon on the Mount (cf. Mt 5), opening new horizons for humanity and fully revealing God’s “logic”. The logic of love, based not on fear but on freedom and charity, on healthy zeal and the saving will of God. For “God our Saviour desires everyone to be saved and to come to the knowledge of the truth” (1 Tim 2:3-4). “I desire mercy and not sacrifice” (Mt 12:7; Hos 6:6).

Jesus, the new Moses, wanted to heal the leper. He wanted to touch him and restore him to the community without being “hemmed in” by prejudice, conformity to the prevailing mindset or worry about becoming infected. Jesus responds immediately to the leper’s plea, without waiting to study the situation and all its possible consequences! For Jesus, what matters above all is reaching out to save those far off, healing the wounds of the sick, restoring everyone to God’s family! And this is scandalous to some people!

Jesus is not afraid of this kind of scandal! He does not think of the closed-minded who are scandalized even by a work of healing, scandalized before any kind of openness, by any action outside of their mental and spiritual boxes, by any caress or sign of tenderness which does not fit into their usual thinking and their ritual purity. He wanted to reinstate the outcast, to save those outside the camp (cf. Jn 10).

There are two ways of thinking and of having faith: we can fear to lose the saved and we can want to save the lost. Even today it can happen that we stand at the crossroads of these two ways of thinking. The thinking of the doctors of the law, which would remove the danger by casting out the diseased person, and the thinking of God, who in his mercy embraces and accepts by reinstating him and turning evil into good, condemnation into salvation and exclusion into proclamation.

These two ways of thinking are present throughout the Church’s history: casting off and reinstating. Saint Paul, following the Lord’s command to bring the Gospel message to the ends of the earth (cf. Mt 28:19), caused scandal and met powerful resistance and great hostility, especially from those who demanded unconditional obedience to the Mosaic law, even on the part of converted pagans. Saint Peter, too, was bitterly criticized by the community when he entered the house of the pagan centurion Cornelius (cf. Acts 10).

The Church’s way, from the time of the Council of Jerusalem, has always always been the way of Jesus, the way of mercy and reinstatement. This does not mean underestimating the dangers of letting wolves into the fold, but welcoming the repentant prodigal son; healing the wounds of sin with courage and determination; rolling up our sleeves and not standing by and watching passively the suffering of the world. The way of the Church is not to condemn anyone for eternity; to pour out the balm of God’s mercy on all those who ask for it with a sincere heart. The way of the Church is precisely to leave her four walls behind and to go out in search of those who are distant, those essentially on the “outskirts” of life. It is to adopt fully God’s own approach, to follow the Master who said: “Those who are well have no need of the physician, but those who are sick; I have come to call, not the righteous but sinners” (Lk 5:31-32).

In healing the leper, Jesus does not harm the healthy. Rather, he frees them from fear. He does not endanger them, but gives them a brother. He does not devalue the law but instead values those for whom God gave the law. Indeed, Jesus frees the healthy from the temptation of the “older brother” (cf. Lk 15:11-32), the burden of envy and the grumbling of the labourers who bore “the burden of the day and the heat” (cf. Mt 20:1-16).

In a word: charity cannot be neutral, antiseptic, indifferent, lukewarm or impartial! Charity is infectious, it excites, it risks and it engages! For true charity is always unmerited, unconditional and gratuitous! (cf. 1 Cor 13). Charity is creative in finding the right words to speak to all those considered incurable and hence untouchable. Finding the right words… Contact is the language of genuine communication, the same endearing language which brought healing to the leper. How many healings can we perform if only we learn this language of contact! The leper, once cured, became a messenger of God’s love. The Gospel tells us that “he went out and began to proclaim it freely and to spread the word” (cf. Mk 1:45).

Dear new Cardinals, this is the “logic”, the mind of Jesus, and this is the way of the Church. Not only to welcome and reinstate with evangelical courage all those who knock at our door, but to go out and seek, fearlessly and without prejudice, those who are distant, freely sharing what we ourselves freely received. “Whoever says: ‘I abide in [Christ]’, ought to walk just as he walked” (1 Jn 2:6). Total openness to serving others is our hallmark, it alone is our title of honour!

Consider carefully that, in these days when you have become Cardinals, we have asked Mary, Mother of the Church, who herself experienced marginalization as a result of slander (cf. Jn 8:41) and exile (cf. Mt 2:13-23), to intercede for us so that we can be God’s faithful servants. May she – our Mother – teach us to be unafraid of tenderly welcoming the outcast; not to be afraid of tenderness. How often we fear tenderness! May Mary teach us not to be afraid of tenderness and compassion. May she clothe us in patience as we seek to accompany them on their journey, without seeking the benefits of worldly success. May she show us Jesus and help us to walk in his footsteps.

Dear new Cardinals, my brothers, as we look to Jesus and our Mother, I urge you to serve the Church in such a way that Christians – edified by our witness – will not be tempted to turn to Jesus without turning to the outcast, to become a closed caste with nothing authentically ecclesial about it. I urge you to serve Jesus crucified in every person who is emarginated, for whatever reason; to see the Lord in every excluded person who is hungry, thirsty, naked; to see the Lord present even in those who have lost their faith, or turned away from the practice of their faith, or say that they are atheists; to see the Lord who is imprisoned, sick, unemployed, persecuted; to see the Lord in the leper – whether in body or soul – who encounters discrimination! We will not find the Lord unless we truly accept the marginalized! May we always have before us the image of Saint Francis, who was unafraid to embrace the leper and to accept every kind of outcast. Truly, dear brothers, the Gospel of the marginalized is where our credibility is at stake, is discovered and is revealed!

Going green – Christians and the environment

VATICAN-RELIGION-POPE-CANONISATIONBefore summer we may expect Pope Francis’ second encyclical, and its topic will be the environment. For some reason the prospect of a green encyclical has a some Catholics all riled up. Apparently, it is not something the Church should be overly concerned with.

I do notice that this subject is quite politicised, especially in the United States, which is where most of the criticism comes from. It is a left-wing or liberal pet subject, it’s true, and that side of the political spectrum quite often clashes with Catholic faith, to be fair.

But concern for the environment is, in fact, quite Christian. Pope Francis touched upon the subject in his homily this morning, when he said:

It is our response to the ‘first creation’ of God. It is our responsibility! A Christian that does not care for creation, that does not make it grow, is a Christian who doesn’t care about the work of God; that work born from the love of God for us. And this is the first answer to the first creation: to care for Creation, to make it grow.”

The creation story in Genesis, which prompted the Holy Father to make these comments, is the clearest indication of our relation to the world we live in. Not as independent agents, even parasites, whose only effect on the natural world is destruction, as some would have it, but as integral parts of it with a clear duty.

God created us and the world we live in. These are not separate things. Humanity has a role to play in the world: we are to be stewards of it. A good steward is not afraid to use the world around him, but does so with responsibility, in the knowledge that, like him, his world is also a creation of God. He is not the master of it, but he has been given a duty, as we my deduce from Genesis chapter 1, verses 28 and 29:

“God blessed them, saying to them, “Be fruitful, multiply, fill the earth and subdue it. Be masters of the fish of the sea, the birds of heaven and all the living creatures that move on earth.”

God also said, ‘Look, to you I give all the seed-bearing plants everywhere on the surface of the earth, and all the trees with seed-bearing fruit; this will be your food.””

There is no debate about man’s use of the world around him. Considering the human influence parasitic and undesirable  is therefore incompatible with Christian teaching. But looking at the larger context of creation as being a product of God given to man for his benefit, we must develop a responsibility. God’s creation is not ours to destroy or give back. It is for us to use and maintain.

In that context environmentalism is a thoroughly Christian concern, and it is no stranger a topic for an encyclical than, say, faith, charity, hope or love.

Christ and the Church

francis, solemnity of maryIn his homily for the Solemnity of Mary, Mother of God on 1 January, Pope Francis emphasised why we not only need personal faith in Christ, but also the Church. Starting from the point that we can’t understand Jesus’ incarnation without understanding Mary, he continues that Mary’s motherhood is the motherhood of the Church, since Mary and the Church are as inseparable as Mary and Jesus.

To separate Jesus from the Church would introduce an “absurd dichotomy”, as Blessed Paul VI wrote (Evangelii Nuntiandi, 16). It is not possible “to love Christ but without the Church, to listen to Christ but not the Church, to belong to Christ but outside the Church” (ibid.). For the Church is herself God’s great family, which brings Christ to us. Our faith is not an abstract doctrine or philosophy, but a vital and full relationship with a person: Jesus Christ, the only-begotten Son of God who became man, was put to death, rose from the dead to save us, and is now living in our midst. Where can we encounter him? We encounter him in the Church, in our hierarchical, Holy Mother Church. It is the Church which says today: “Behold the Lamb of God”; it is the Church, which proclaims him; it is in the Church that Jesus continues to accomplish his acts of grace which are the sacraments.”

So many people today are willing to profess a belief in Christ, but want nothing to do with the Church. But there is a great risk in such an attitude, the Pope explains:

“Without the Church, our relationship with Christ would be at the mercy of our imagination, our interpretations, our moods.”

The Church’s entire being is inconceivable without Christ. She is not a human construct, but a divine one built up out of human followers of the Lord. Christ reaches out to us and wants to be known. He has tasked the Church with making this possible, to be known from one human being to the next. Answering to this invitation to enter into a relationship with Him, we look to the Church, the greater body of faithful, greater than just ourselves, and to the sacraments He has given her to allow people to come to Him. This is what Christ has done, an achievement far greater than any human work or person.

Witness of life – remember Blessed Karl Leisner

leisnerA unique remembrance in Munich today, of the only priestly ordination that took place in a Nazi concentration camp, today exactly 70 years ago. Karl Leisner, a deacon arrested in 1939, was ordained in Dachau by the bishop of Clermont, who also happened to be imprisoned there. From the website of the Archdiocese of München und Freising comes this bio:

“Karl Leisner, born on 28 February 1915 in Rees am Niederrhein, was already a deacon when he was arrested in 1939 for critical comments against the National Socialists, and sent to the Sachsenhausen concentration camp in 1940, and later to Dachau. In 1942, because of the hardships in the camp, Leisner’s pulmonary disease arose again and in 1944 he was seriously ill. Josefa Mack, a 20-year-old nurse in training and postulant with the School Sisters of Notre Dame, visited the archbishop of Munich and Freising, Cardinal Michael Faulhaber, on 7 december 1944 and received from him the holy oils and other items required for the ordination. Via an imprisoned priest who had to sell produce from his herb garden in a concentration camp store, Mack brought the objects into the camp. Other detainees had made the staff, ring and mitre for Bishop Piguet in the workshops where they were made to work.

In the chapel in Block 26, Leisner was ordained in secret on 17 December 1944 and on 26 December 1944 he celebrated his first and only Holy Mass. After the liberation of Dachau in 1945, Leisner was brought to the sanatorium of the Sisters of Mercy near Planegg, where he died on 12 August 1945. Pope John Paul II beatified him on 23 June 1996.”

The bishop who ordained Blessed Karl Leisner was the bishop of Clermont, France; Msgr. Gabriel Piguet, who would survive Dachau and is now honoured as a Righteous Gentile by Yad Vashem. He saved Jewish families by issuing false Baptism certificates. He died in 1952.

Karl Leisner was beatified together with Fr. Bernhard Lichtenberg, also a victim of the Nazis, who died en route to Dachau in 1943. In his homily for the beatification, Pope St. John Paul II said:

“Christ is life: that was the conviction that Karl Leisner lived and ultimately died for. His entire life he had sought the closeness of Christ in prayer, in daily Scripture readings and in meditation. And he ultimately found this closeness in a special way in the Eucharistic encounter with the Lord, the Eucharistic sacrifice, which Karl Leisner was able to celebrate as a priest after his ordination in the Dachau concentration camp, which was for him not only an encounter with the Lord and source of strength for his life. Karl Leisner also knew: he who lives with Christ, enters into the community of fate with the Lord. Karl Leisner and Bernhard Lichtenberg are not witnesses of death, but witnesses of life: a life that transcends death. They are witnesses for Christ, who is life and who came so that we may have life and have it to the full (cf. John 10:10). In a culture of death both gave testimony of life.”

Today’s memorial service brings together the archbishop of München und Freising, Cardinal Reinhard Marx with the current archbishop of Clermont, Msgr. Hippolyte Simon and the bishop of Münster, Msgr. Felix Genn, who is the protector of the Internationalen Karl-Leisner-Kreises and whose predecessor, Blessed Bishop Clemens von Galen, ordained Blessed Karl to the diaconate.

“A life of Advent” – Bishop Wiertz opens the Year of Consecrated Life

On the first Sunday of Advent – which is tomorrow, so happy new year – the Year of Consecrated Life begins in the Church. Although in the Netherlands the presence of religious communities varies per area – from virtually none in the north, to numerous in the south – it is good to remember that they are there, often hidden from view, praying and working for all of us and for the Lord.

Bishop Frans Wiertz opened the Year in the Diocese of Roermond (which is home to some 900 religious) and spoke the following homily.

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“The joy of the gospel fills the hearts and lives of all who encounter Jesus. With Christ joy is constantly born anew.” With these words Pope Francis opens his apostolic letter Evangelii Gaudium, which has already impressed so many people.

A central element of the words of the Pope is the message that it is Jesus Christ who can fill our hearts with joy. Not a temporary joy or cheap sense of fun, but deep joy which we shall feel through the personal encounter with Christ. The desire for that encounter is something that we may experience once more in the coming weeks. Advent is a time of expectation, a time of hope; a prophetic time too, which lets us look forward to the encounter with the Christ child. “But in my trust in you do not put me to shame,” the Psalm of this first Sunday of Advent tells us. In those words the hope and expectation already resound, which we also hear in the words of Pope Francis when he says that “with Christ joy is constantly born anew”. Every year we experience this expectant time again, in which we go from dark to light. Towards joy.

At the same time we may perhaps consider Advent to be a metaphor for everyone who dedicates his or her life to the service of the Kingdom of God: sisters, brothers, monks and nuns lead a life of Advent. A life in hopeful and prophetic expectation of the encounter with Christ. A life on the way to the light. And therefore by definition a life of joy.

“Where there are consecrated religious, there is joy,” Pope Francis says in the preparatory texts for the Year of Consecrated Life that we open today. With that he does not mean, of course, that every religious per definition leads a joyful life. Because in a sense a consecrated life is choosing a voluntary martyrdom. Your choice for life in a religious community is a radical one. You deny yourselves much: married life, a family, a career in society. In some parts of the world religious even live in very difficult circumstances. These are certainly not to be envious about.

And yet they choose to continue that life. Because they want to life according to the Gospel with the people around them, and so manifest something of the coming joy of the Kingdom of God. I am grateful that there are always people, also in our part of the world, who decide to dedicate their life completely to God.

Our society doesn’t always understand this. Perhaps it can’t be understood when you are not looking forward to God in your own life. When you can’t live from the hope of the coming joy of the encounter with Christ. When you can’t live in Advent. That is why I have great respect for those who do make that choice. Especially for young people who today – against all trends – choose a life that is completely dedicated to God.

In the Gospel of today we are called to be vigilant. This can be interpreted in all sorts of ways. In the context of this celebration I would say: Let us be vigilant that we do not lose the charism of the religious life in our diocese and beyond.  The Church needs religious. Throughout the centuries the renewal and the renewed evangelical zest has always been initiated out of religious movements. This will also have to happen now. Whether they will be new movements, foreign religious establishing themselves among us, or perhaps a revival of classical orders and congregations, that is something the future will show.

But it is our task together to create such a climate in which religious life remains possible. A climate in which people can choose a life in Advent, in imitation of Christ and towards the encounter with Him. I invite you to be open to initiatives which allow the joy of the Gospel to be constantly born anew, as the Pope says.

A logo has been designed for the Year of Consecrated Life which includes three words: Gospel – prophecy – hope. Life the Gospel, be prophetic and keep for us the hope, so that many will experience the hope you carry in your hearts. Amen.

+ Frans Wiertz
Bishop of Roermond”

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With a strong reminder, Pope Francis launches the Synod

synod eijk

Serious and solemn faces this morning in St. Peter’s Basilica – solemn for Mass and serious in the face of the duties lying ahead for the participants in the Synod, among them Cardinal Wim Eijk (sixth from the left, next to Italian Cardinal Angelo Bagnasco).

The actual discussions will start tomorrow, but as ever, the Synod really began at the source and the summit: Jesus Christ in the bread and wine of the Holy Eucharist.

In his brief homily, Pope Francis reminded all present about what the Synod participants are to do (or, as the case may be, not do):

“We too, in the Synod of Bishops, are called to work for the Lord’s vineyard. Synod Assemblies are not meant to discuss beautiful and clever ideas, or to see who is more intelligent… They are meant to better nurture and tend the Lord’s vineyard, to help realize his dream, his loving plan for his people. In this case the Lord is asking us to care for the family, which has been from the beginning an integral part of his loving plan for humanity.

We are all sinners and can also be tempted to “take over” the vineyard, because of that greed which is always present in us human beings. God’s dream always clashes with the hypocrisy of some of his servants. We can “thwart” God’s dream if we fail to let ourselves be guided by the Holy Spirit. The Spirit gives us that wisdom which surpasses knowledge, and enables us to work generously with authentic freedom and humble creativity.

My Synod brothers, to do a good job of nurturing and tending the vineyard, our hearts and our minds must be kept in Jesus Christ by “the peace of God which passes all understanding” (Phil 4:7). In this way our thoughts and plans will correspond to God’s dream: to form a holy people who are his own and produce the fruits of the kingdom of God (cf. Mt 21:43).”