It’s time again for bishops writing their faithful on the occasion of the season of Lent. I will share a selection of these letters here over the coming weeks. First of is Archbishop Ludwig Schick of Bamberg, who writes about Lent as the season of preparation for Baptism, or, as in the case of many faithful, a remembrance of our Baptism.
“Oh Blessedness of being baptised”
Dear sisters and brothers!
In the liturgical year, Lent is the time in which the “joy of the Gospel” is to be renewed. We are invited to engage deeper into the imitation of Jesus. We will experience anew: “The time is fulfilled, and the kingdom of God is close at hand. Repent, and believe the gospel” (Mark 1:15).
The year 2015 will be celebrated as a “Year of Orders”. Pope Francis has set it is a “Year of the Vocation to Religious Life”. Additionally, in the Archdiocese of Bamberg we celebrate 1,000 years of religious life among us since the establishment of the Benedictine monastery on the Michaelsberg in the year 1015. In this year we will get to know above all the orders and other religious communities better, consider religious life, express our appreciation for the religious Christians and pray for and promote vocations for them.
But this can only be meaningful and successful when we strengthen the meaning and feeling of the vocation and consecration of all Christians. Not just the religious and the priests, but all Christians are called by Jesus Christ and consecrated by the Baptism of God. In the second reading from the First Letter of Peter we have heard: “It is the baptism corresponding to this water which saves you now — not the washing off of physical dirt but the pledge of a good conscience given to God through the resurrection of Jesus Christ, who has entered heaven and is at God’s right hand, with angels, ruling forces and powers subject to him” (1 Pet. 3:21-22).
I have been baptised and consecrated to God
All Christians are consecrated to God through Jesus Christ, who in Baptism gave us a clear conscience and has inextricably linked us to Himself; in HIM, the Risen One, we have “life in full”, here in faith, hope and love, there in unending joy with all who are saved. All baptised are also called to cooperate in building the Kingdom of God, “the saving justice, the peace and the joy” (cf. Rom. 14:17). Pope Francis expressed this as follows: “This offering of self to God regards every Christian, because we are all consecrated to him in Baptism. We are all called to offer ourselves to the Father with Jesus and like Jesus, making a generous gift of our life, in the family, at work, in service to the Church, in works of mercy.”
Ik would ask you to think about your calling to Baptism and the consecration to God through Baptism in the time of Lent that lies before us.
Above all, Lent, the time of penance before Easter is in the Church dedicated to immediate preparation of the catechumens, who will receive the sacrament of Baptism at Easter. With the catechumens, those who have already been baptised will experience anew the gratitude and joy of their Baptism. In the Easter night, then, all baptised are called to solemnly renew their baptismal promises, a burning candle in their hand. Before all individual callings in the Church, who all have in common “one Lord, one faith, one baptism, and one God and Father of all, over all, through all and within all” (cf. Eph. 4:5-6).
Baptism as a gift and a task
We are Christians since Jesus Christ has given us his irrevocable yes. It was His initiative – not of our making – to call us into his “wonderful communion”. In Baptism we say our yes to this calling and are consecrated to God.
Almost all of us were baptised as small children. Our parents and godparents spoke the yes of our Baptism on our behalf. This has been common in the Church, the family of Jesus Christ, since the beginning. Like the parents give their children everything what is important to themselves and what they consider valuable for life from the start, they also let their children receive the divine gift of Baptism immediately after birth. Over the course of life every Christian, independently and on their own responsibility, will then discover their calling to Christian life ever deeper and confirm his consecration to God. Our being Christians is never complete. Ever deeper we will “grasp the breadth and the length, the height and the depth” of God’s love for us (cf. Eph. 3:18-19). We will express this love ever more in our daily life through active love of God and neighbour. That is what are invited to do in every Lent.
Considering the baptismal promises
Dear sisters and brothers!
Baptism effects our belonging to Jesus Christ, our following and becoming similar to Him. At the beginning of Lent 2015 I would cordially invite you to think about your calling of Baptism and your consecration to God through Baptism. Suggestions for “remembering Baptism” can be found in our Gotteslob, n. 576. In the coming weeks, read the baptismal promises. Speak about your Baptism in your family and among your friends, in the parish council, youth group, society and seniors’ club. Ask yourself what it means for you to be called by and baptised in Jesus Christ. Read – or even better sing – the hymns in Gotteslob: “Ich bin getauft und Gott geweiht” (GL 491) or: „Fest soll mein Taufbund immer stehen” (GL 870). Think about what it means to answer the question “Do you believe?” every time with “I believe” and “Do you renounce?” with “I renounce”! A good confession should be a part of Lent: it can encourage the joy of being a Christian. The sacrament of Penance is called a “second Baptism” by theologians. It renews the grace of Baptism as it frees one from sin and makes a new start in one’s Christian life; put differently: the sacrament of Penance renews the vocation of following Christ and the consecration to God.
We Christians need more self-awareness, which makes us humble and modest, like true Christians. We find this self-awareness in the living encounter with Jesus Christ, who, through Baptism, “called you out of the darkness into his wonderful light”. This allows us to work zealously and firmly for the propagation of faith and to cooperate in the building of the Kingdom of God. Thus prepared, we can join joyfully in the celebration of Easter and renew our baptismal promises.
Baptism – Life in the Church
Baptism is always a calling to the Church, to a life in the mystical Body of Christ and to walking with the people of God towards Heaven. We can also better serve one another in the community of Christians with the gifts that each has received, and which also have an effect on the community. For that we regularly need spiritual support; the most important of which is the Sunday Eucharist. When attended the Eucharist is not possible, we should come together in a celebration of the Word of God or a prayer service, in which we hear God’s Word, pray and sing together. In our pastoral plan “Den Aufbruch wafen – heute!” from 2005 everything relevant for the celebration of the Eucharist is outlined on the pages 52 to 54. The daily morning, evening and table prayers are connected to the Eucharist. These should all be a matter of course for us. It is also important that we show ourselves publicly, in word and action, as Christians. That strengthens us and helps maintaining Christian standards and values in our society. The spirit of Jesus Christ is indispensable for a good future and a good working relationship between us and the world.
Dear brothers and sisters!
I wish you a blessed lent in the “Year of Orders” and in the “Year of the Vocation to Religious Life”. May the time of penance before Lent help us increase the joy of our Baptism, the joy of the community with Jesus Christ and the Gospel, the joy of the Church and the cooperation in the Kingdom of God. Pope Francis writes to us: “During the season of Lent, the Church issues two important invitations: to have a greater awareness of the redemptive work of Christ; and to live out one’s Baptism with deeper commitment.” Let us accept this double invitation.
May the good God therefore bless you, the + Father and the + Son and the + Holy Spirit.
Dr. Ludwig Schick
And 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.
The 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…
Of 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.
There 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.”
^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!
A festive day for the Diocese of Groningen-Leeuwarden yesterday, as it gained two new priests. Father Diederik Duzijn and Arjen Jellema were ordained by Bishop Gerard de Korte in the cathedral of St. Joseph. It was the second ordination in two weeks time, following that of diocesan hermit Brother Hugo to the diaconate on 23 January.
In his homily, the bishop spoke about the well-known story of the disciples who travelled to Emmaus. Just like Christ who joined them as a stranger, the bishops said, priests are also called to join the faithful on their way, to both listen to their life stories and explain them in the light of the Gospel.
The bishop also referred to his recent letter about the future of the diocese and asked the new priests to aid the faithful in contributing to building thriving communities of faith. The sacramental priesthood, he noted, is intended to be in service to the entire people of God.
Father Diederik Duzijn is appointed to the parishes around Drachten in the southwest of Friesland, while Father Arjen Jellema will work in the parishes in the southern part of the city of Groningen and surrounding towns, as well as the student chaplaincy. Both priests will offer their first Masses today: Fr. Duzijn in Drachten and Fr. Jellema in the cathedral in Groningen.
I recently made my Dutch-language blogging debut over at Broodje Paap, and the subject of that first post – how to respond to necessary church closing and parish mergers – remains topical. Today, Cardinal Wim Eijk, target of much criticism and often seen as personally responsible for the decline of Catholic life in his Archdiocese of Utrecht – personally reacted on Radio 1 (a very welcome development in itself – we need to see and hear our bishops in the media more often).
In his radio interview, Cardinal Eijk laid out the facts that caused him to make disconcerting predictions of more than 90% of the Catholic churches in the archdiocese closing in the next 20 years. Some of his critics have presented this prediction as active policy on the cardinal’s part, but, as the cardinal said today, he doesn’t like it any more than we do. But we can’t close our eyes to the facts.
The Church in the Netherlands is, by and large, old. There are young people, of course, but in many churches and parishes, the elderly are in majority. This has an effect on finances and prospects for the future. With ever-decreasing financial contributions from the faithful, parishes and dioceses must look to savings and investments, and those can’t last forever. Some parishes – the cardinals expects that the vast majority – will at one point have to consider if they can afford the upkeep of all their church buildings, for example. Maintenance, electricity, heating… these are not free. It is unavoidable that churches will have to be closed, and this calls for new efforts on the part of the faithful.
And that, in my opinion, is what we must really focus on. Without denying or ignoring the pain of a community losing the church where they worshipped, got married, prayed, celebrated Mass, said goodbye to their loved ones, formed a community, this closing must in the end invite us to a renewal.
A renewal of faith, of active Catholic life, perhaps outside the familiar boundaries of church building and even parish or diocese. What form this can take, I don’t know, but when we limit ourselves to finger-pointing and anger, it will certainly take no form at all.
A first step in this process is communication, which is not only speaking, but also listening. The priests and bishops who find themselves in these situations must listen to and acknowledge the pain the faithful share with them, as well as their suggestions and ideas. And likewise the faithful must listen to and acknowledge the efforts of priests and bishops to make the best of a bad situation and ideally work with them to achieve that. It is important to remember that, as Catholics, we are all on the same side.
A second step, which is closely linked to the communication I outlined above, can be an openness to the faith that the Church wants to teach and share with us. Our faith is bigger than our own desires and opinions. We can’t allow ourselves to remain closed in by those, but we must be open to Christ, His teachings, His sacraments, His Church, whatever form it may take at this moment in time. Some things, after all, are more fundamental to our faith than others. Buildings and parishes boundaries do not make our faith, the person of Christ – and all He gives us through His Church and those He has appointed to minister to the faithful – does.
In the end, I don’t think that church closing force us to become something new and unheard of. Rather, we are invited to return to the essence of our faith. That does not require that we do less, but rather more with fewer means. Each one of us needs to make an effort. Only looking to our priests and bishops to do something is irresponsible. We must all act, together, as Catholic Christians.
Our faith is positive. Let us remain so as well.
The fear of terrorism and the danger of returning Jihadists from Syria and Iraq seems to be slowly creeping northward, following the Charlie Hebdo massacre in Paris. Yesterday, Belgian police prevented a terrorist attack on police officers and installation in the town of Verviers, southwest of Liège, which saw several arrests made and two suspected terrorists killed. As chance would have it, the Bishop of Liège, Jean-Pierre Delville, was in Verviers as the police operation took place. Yesterday, he gave the following statement.
“The incident took place when I was visiting the mosque on the Rue de Hodimont in Verviers. The friendship shown by the Muslim community of Hodimont sharply contrasts with the aggression of those who betray Islam with their blind violence. War only leads to war. Only dialogue and encounter can lead to peace.”
It almost seems more than coincidental that Msgr. Delville was visiting a mosque, of all places, at that time. But it does put him in the perfect place to comment on how this terrorism also affects Muslim communities.
The reactions in Catholic circles on the increased fear of terrorism and the recent attacks, as far as I have seen in social media, is varied. Most reactions make a distinction between terror and Islam, but there are also those who link the two, considering violence an inherent element of Islam. I wouldn’t know that,as I am not overly familiar with that religion, but I can understand these sentiments as the violence and terrorism perpetrated in the name of Islam is very visible these days. But that does not mean that those sentiments are correct. Following the Charlie Hebdo attack, I was struck by how quick many Muslims, including religious leaders, were to condemn it. We are on the same side against the evil that causes people to kill and destroy.
Islam is still something many in the west look upon warily. It is not something that is native to western Europe, and we don’t know a lot about it, in general. But what we do think to know and see, frightens us. Understandable as this is, it is not what we are asked to do as Christians. We are asked to follow the example of Jesus, who went to meet the people who did not share His teaching (or at least not yet).
There are those who do not like it when bishops visit mosques, as Msgr. Delville did, and to me it often seems as if they are afraid that he will come out “contaminated”, or that it is construed as an approval of Islam.
As Christians we do not share the faith of Muslims. Jesus did not share the thoughts and practices of the Pharisees, scribes and tax collectors, even condemned them, but he sat down and debated with them all the same. We must do the same: share what we have in common (and we do have things in common with Muslims) and meet the people and so allow them to meet Jesus through us.
In 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.