The bread of eternal life

Giving the homily at Mass on 22 September, during the German bishops’ autumn plenary meeting in Fulda, Archbishop Hans-Josef Becker of Paderborn discussed the passage in the Gospel of John in which Jesus speaks about the Bread of Life (6:51-58). From that homily come some questions that we should all ask ourselves every now and again:

erzbischof_becker_5_web“The event of Jesus’ sacrifice in the mystery of the Eucharist is perhaps the most demanding in the faith life of every Catholic Christian.

Where do we stand, sisters and brothers? How do we relate to this gift of God, this legacy? How do we stand before this bread that is Christ? Am I aware that I so meet my Creator and Saviour and thus my goal? – “Whoever eats this bread will live forever!” Here I definitely see an occasion to draw attention to our actual behaviour in the celebration of Holy Mass. Do I really think, and if so, when, about whether I can approach the table of the Lord? Do I know the difference between normal food and the Body of the Lord that Christ gives me? Do I say my ‘Amen’ as a faithful response to receiving the food of eternal life?”

I don’t think there’s anyone who sometimes doesn’t come forward to receive Communion on autopilot. We know the deal: come forward, genuflect, kneel and receive the consecrated host on the tongue (or, if you must and where it has been allowed, in the hand). The actual movements are nothing spectacular anymore. But that is completely contrary to what is happening. As the archbishop asked, do we know the difference between normal food and the Christ-given Body of the Lord? If we do, how can receiving Communion ever be a normal thing?

The relevant Gospel passage is actually very clear:

“I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.

The Jews quarreled among themselves, saying, “How can this man give us [his] flesh to eat?”

Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”

We are receiving the holiest thing imaginable in order to receive even more: eternal life and life in unity with the Lord at that.

eucharist

“A service to the faith of the people” – Bishop Helmut Dieser looks ahead to Aachen

Trier is a popular hunting ground for new bishops, if the last two appointments are an indication. First Germany’s oldest diocese lost its vicar general to Limburg and today one of its three auxiliary bishops is announced as the sevent bishop of the Diocese of Aachen. Bishop Helmut Dieser succeeds Heinrich Mussinghoff, who retired in December.

bischof-dr-helmut-dieser.jpg

54-year-old Helmut Dieser was born in Neuwied, north of Koblenz, and studied Catholic theology and philosophy in Trier and Tübingen. He was ordained a priest in 1989 and in 1992 he was attached to theological faculty of Trier University, promoting there in 1998. From 2004 onward he worked as a parish priest and teacher of homiletics at the St. Lambert study house in Lantershofen. In 2011 he was appointed as auxiliary bishop of Trier and titular bishop of Narona, a former diocese in what is now southern Croatia. In the German Bishops’ Conference he is a member of the faith commission and the pastoral care commission.

The appointment of Bishop Dieser was announced at noon in Trier. Dean of the cathedral chapter Manfred von Holtum described the incoming ordinary like this. “I am happy that, with him, we receive a bishop in continuity with his predecessors, Bishop Heinrich Mussinghoff and Bishop Klaus Hemmerle, who is open to new pastoral directions. The new bishop of Aachen, Dr. Helmut Dieser, stands for synodality in the Church and especially for ecumenism.”

Bishop Karl Borsch, auxiliary bishop of Aachen and diocesan administrator during the sede vacante, added: “In the meetings of the German Bishops’ Conference I have gotten to know and appreciate Bishop Helmut Dieser as a spiritual and communicative person. In the Conference he is a member of the faith and pastoral care commissions, where his counsel as a proven theologian is asked. He is an experienced shepherd, and I know that, as such, he is looking forward to meeting the faithful and communities in our diocese.”

Bishop Stephan Ackermann of Trier described his erstwhile auxiliary bishop as a “man of the Church and a powerful witness of the Gospel”. He also underlined his communicative skills, in part due to Bishop Dieser’s experience in teaching homiletics.

Speaking in Trier, Bishop Dieser himself describes his new mission as something great, something big in his life. “But I can say yes to this great thing, since I am confident that I will draw nearer to God, answering Him, as I follow Jesus: in this new office. God’s call does not remain vague, it becomes tangible. As tangible as this hour and as tangibe as the Diocese of Aachen and its people.”

Bishop Dieser also discussed the topic of synodality, thanking Bishop Ackermann for calling and organising a synod in the Diocese of Trier in recent years. “The experience of the synod left a deep impression on me, and its results have given us a sense of which direction to look and proceed. What I have learned and experienced in the synod, I now want to take with me to Aachen. I was happy to find, in a speech from Bishop Heinrich Mussinghoff from 2011, that the Diocese of Aachen under his guidance has started in similar directions as our synod in Trier. Also in Aachen, the idea of a “community of communities” creates greater pastoral spaces which can give shape to various forms of Church life, interconnecting them.”

About his new ministry of service, he says,

“it will be a service to the faith of the people. The faith of the Gospel must in modern times be won, found and continued differently then in the past.

Many of our contemporaries are convinced: I know that I do not need to know whether God exists or not. I can live very well without knowing precisely. The Church, however, is convinced that, if we want to know more about ourselves, want to know deeper what our own life, the world, other people are and mean, we need faith. The God who surpasses all knowledge and understanding (cf. Phil. 4:7) has become completely knowable and meets us in a historical man and his life on earth: in Jesus and His Gospel.”

The bishop continues by explaining the ecumenism is an important element in this endeavour. He wants to help people acknowledge that they want to be Christians and so also know why they want to be Christians. Church life, he says, develops through the answers that people give to God and to Jesus, with their own lives and spiritual gifts, their charisms.

“So I am confident: we do not need to save the Church! She grows where the Gospel is being proclaimed and heard and answered. And there is not and will not be a time, until the end of the world, when the Gospel is not current!”

Photo credit: Bistum Trier

“The bishop bearing witness to the Cross” – Cardinal Woelki’s homily at the consecration of Bishop Bätzing

On Sunday, Bishop Georg Bätzing was ordained and installed as the 13th bishop of Limburg. Cardinal Rainer Maria Woelki, the archbishop of Cologne, gave the homily, which I share in my English translation below. The cardinal also served as consecrator of the new bishop, together with Bishop Manfred Grothe, who lead the diocese as Apostolic Administrator during the two and a half years between bishops, and Bishop Stephan Ackermann of the new bishop’s native Diocese of Trier.

bischofsweihe_neu_int_23“Dear sisters, dear brothers,

An ordination – be it to deacon, to priest or, as today, to bishop – is always a public act; an effective action which changes both the person being ordained – although he is an remains the same person – and his environment. This is true even when an ordination must be performed in secret for political reasons. And so public interest, especially at an episcopal ordination, is a most natural thing. Today too, many eyes are focussed on Limburg; perhaps even more eyes than usual at an episcopal ordination. In recent years, the focus of the media on Limburg and its bishop has been too strong, if the question of how things would proceed now was not one well beyond the Catholic press.

The man who will be ordained as the thirteenth Bishop of Limburg today, is being sent to “bring good news to the afflicted, to bind up the brokenhearted” (cf. Is. 61:1). He knows the wounds that need healing; he knows that the faithful in this diocese must be brought together and united again, and he knows the challenges which face not just the Church in Limburg, but everywhere, when she wants to proclaim, credibly,  Christ as the salvation of all people, also in the future. His motto, then, advances what has already been important to him in his various pastoral duties in Trier: he was and is concerned with unity in diversity – Congrega in unum. It is no coincidence that today’s ordination concludes the traditional week dedicated to the Holy Cross in the Diocese of Limburg.

The feast of the Cross and the Week of the Cross have a long tradition here, which is applicable in this situation. At the introduction of the feast in 1959 by Bishop Wilhelm Kempf its goal was to establish an identity in a young diocese. He chose the Feast of the Exaltation of the Holy Cross as diocesan feast, with an eye on the relic of the Holy Cross kept in the reliquary of the cathedral treasury of Limburg. But not from this artistic and outstanding treasure of Byzantine art, before which one can linger in amazement and admiration like before an exhibit in a museum, does the Church in Limburg derive her identity. No, it is from that which is hidden within: the precious Cross of the Lord, by which we are saved. Only that grants the Church of Limburg, yes, the entire Church, her identity. The Apostle Paul knew this, and following him, everyone who is appointed to the episcopal ministry therefore knows this.

Our new bishop also knows. Because this is the heart of his calling and mission as bishop: to proclaim Christ, as the Crucified One in fact. He is not to proclaim Him with clever and eloquent words, so that the Cross “might not be emptied of his meaning” (cf. 1 Cor. 1:17).

On the Cross hangs the unity of the Church, because from the crucified Body of Jesus the Church emerged. In her all the baptised are woven together. All the diversity of the Spirit, which animates and moves the Church, has its origin there. Understanding the mystery of Christ depends on the Cross. No salvation without the Cross! Without the Cross no Gospel, no Christianity! Only in the Cross do we recognise who God and who man is, what God and what man is capable of. We say that God is love. These horribly absurd, often abused and yet so eagerly awaited words gain their sober and exhilerating depth and truth against all kitsch and all shallow romanticism only in the light of the Crucified One.

Saint John the Evangelist reminds us that God so loved the world, that He gave His only son (cf. John 3:16). This was not an “either-or” devotion. It was not a game of God with Himself without us humans, no large-scale deception, no comedy. Christ died and so He become equal to us all, we who received everything that we have from God and who always violently want to “be like God”, on our own strength, as we can read in the first pages of the Bible, in the history of the fall. And then he, the Son of God, did not want to cling to His divinity with violence, like a robber, but He emptied Himself, became man, creature, became the second Adam, who did not want to be like God on his own strength, but wanted to be obedient until the death on the Cross. Only in this humiliation, in this selfless devotion to God’s love for us, He is raised: the Crucified One lives! The humiliated one reigns!

This is then the case: The God who we imagined as unapproachable, as fearsome, is dead, definitively dead! It was not us who killed him, as Nietzsche claimed, but this Jesus of Nazareth, He has killed him. But the true God lives, the God who came down to us, unimaginably close in Jesus Christ. This God lives, who we recognised on the cross as God-with-us, and whom we continue to recognise only through the cross of Christ, recognise in that complete sense in which recognition means acknowledging, loving, being there for others.

And so, after all, understanding this world and our lives also depends on the cross. Its image assures us that we are ultimately embraced by the mercy of God. That, dear sisters and brothers, is our identity as Christians and therefore also our identity as Church. That is what a bishop is to proclaim, even more, to live. Before everything, he is to be a witness of the death and resurrection of Jesus Christ as the decivise salvific act of God. From this everything else flows: our commitment to and engagement  with Church and society, our commitment to peace and social justice, to human dignity and rights, to the poor and homeless, to the suffering, the sick, the dying, to life, also of the unborn. Everything flows from the mystery of the cross, and so the bishop promises just before his ordination to care for all, to be responsible and seek out the lost to the very end. “Tend to my sheep,” (John 21:16) does not mean, “Tend to my sheep where it is easy, where no dangers lurk.” It means to protect every human being as God Himself does – also there where it becomes abysmal and dark; where people lose themselves, where they put trust in false truths or confuse having with being. God knows how vulnerable we people are, and how much care and mercy each of us needs to live in such a way that it pleases God: not loving ourselves, but God and our neighbour. The cross is the reality of this love which desires to exclude no one, but which also recognises the “no” of those which it addresses. The openness of the most recent Council to a universal understanding of divine salvation allows us to see those who believe differently, only half or not at all as potential sisters and brothers. Such an understanding of and relationship with all people also permeates our Holy Father, when he wants to cure the sickness in ecclesial and social coexistence with the medicine of mercy (cf. Jan Heiner Tück).

As universal sacrament of salvation the Church only has one single Lord: Jesus Christ. God Himself anointed Him (Is. 61:1). That is why we always must ask ourselves what He wants from us and where He wants to lead His Church. The future of the Church is critically dependant on how the different charisms that God has given us can be developed. At the time that Bishop Kempf established the feast of the Cross it was, in addition to establishing an identity, about bringing together unity and diversity, centre and periphery in the young diocese.

This program can not be better summarised than in the new bishop’s motto: “Congrega in unum“. Also today, it is the mission of a bishop to discover charisms, recognise talents, guide developments, allow unity in diversity: “For as in one body we have many parts, and all the parts do not have the same function, so we, though many, are one body in Christ and individually parts of one another” (Rom. 12:4-5). Where he succeeds in this service, oaks of justice can grow (Is. 61:3) and plantings can develop through which the Lord can show His justice (61:3) – in the heart of history, in the here and now, in the heart of this diocese. Where this service is successful people are encouraged and empowered to imitate and let God guide their lives – also when He may lead them, for a short while, “where they do not want to go” (John 21:18). We humans may be sure – in all hazards to which we are exposed or expose in faith – that we are protected by God; He has entrusted the bishop with the most valuable task that He has to give: “Feed my sheep!” (John 21:17).  Nothing more – but that absolutely.

Amen.”

Photo credit: Bistum Limburg

“Room for the Risen One” -Looking back at the installation of bishop Timmerevers

On 27 August, Bishop Heinrich Timmerevers was installed as bishop of Dresden-Meißen. Here on the blog it went sort of unmarked because of the summer season, but here is the translation of the homily Bishop Timmervers gave on that day.

There are a few interesting comments to be found, not so much about the future direction he wishes to take in managing the diocese, but of a more theological nature. Comments about the centrality of the person of Jesus and our constant need to seek Him out, but also about what it means that we followed a resurrected Jesus, the need for vocations and recognising Jesus in the faces of the poor and needy.

160509-timmerevers-250“Dear sisters and brothers here in the cathedral and in the courtyard!
Dear fellow celebrants via the screens!

I.

The first encounters with faithful from our diocese took place during the Katholikentag in Leipzig. Various people often addressed me with the words, “Are you not our new bishop?” “Yes, I am!” We usually exchanged a few words and then I was often told, “We look forward to you very much!” – sometimes followed by the addition, “Hopefully you will stay a bit longer!” “That is what I’m expecting”, I answered.

Dear sisters and brothers! Since a few weeks my identity card includes the line ‘Schloßstrasse 24, 01067 Dresden’. I want to grow new roots here in the Diocese of Dresden-Meißen and make my home among you. The words I frequently heard – “We are happy with you!” – I gladly answer them now, “I am also happy you!”

II.

A person entering the cathedral is soon taken with the altar statue, created for this church by Anton Raphael Mengs in 1752. Christ, the crucified and risen one, is being taken up into heaven. It is an Ascension image.

In the reading we have just heard a part of the Letter from the Apostle Paul to the Colossians (3:1-4). They are the verses which we always hear on the feast of the Ascension of Christ: “If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God. Think of what is above, not of what is on earth.”

It seems a remarkable coincidence to me, that I chose my episcopal motto from these verses 15 years ago, and that it is now held up to use in the form of this great image. “Seek, where Christ is!”. “Think of what is above, not of what is on earth.” What is above is Christ. Jesus Christ, the Son of God, become man for us, crucified, died and buried, but then risen from the dead, He returns home to the Father. Through the Spirit, which He has poured out over the entire world, and which He continues to pour out, He is among us. This is the Jesus Christ with whom we are concerned, with whom Christians are concerned, He is the heart of our faith and life. This also seems a wonderful coincidence to me: Bishop Joachim chose the motto “Jesus in the centre”; Archbishop Heiner the motto “Rejoice always, the Lord is near!”. And I chose as motto: “Seek, where Christ is!” It is all about Him!

III.

Perhaps some would wonder, “Why should I seek Christ, what does that mean to me?” What it means to me, I have heard already in the first line of today’s reading: “You were raised with Christ!” One who is united to Christ through Baptism, has received a new life with Him, a life which does not end with death. Even more: the person baptised holds life within him, which today, now, gives us the strength and courage to face the challenges of life. Who seeks Jesus, finds direction for his life. Who seeks Jesus, finds clarity amid the many meanings presented by this world. Who seeks Jesus, finds with him the power of love, which conquers all division! Who seeks Jesus, finds a peace with Him, which the world can not give and no man can create! To quote Pope Benedict: “By relying on Jesus, you lose nothing, but gain everything!” You gain quality of life! How many of us, gathered here together, can say: It is worth seeking Jesus and entrusting yourself to Him!

IV.

Where do we find this Jesus Christ?

The statue of the Ascension in the cathedral provides an initial answer. The Church is the place of the risen, and indeed this, our Church, today, which constantly needs renewal and vitalisation through the Gospel. This Church, which has suffered under division since the Reformation, this Church, which every now and then can give a credible witness of love and mercy, this Church is the place of the Risen Lord! And in this Church the Lord is present in His Word, which is proclaimed and lived; He is present under the signs of bread and wine; He is present in the ministries of our Church. He is present when we come together in His name.

The faithful in the communities of the Diocese of Dresden-Meißen have, over the past years, been working with a process of exploration. What matters is to find ways in which as many people as possible in Saxony and eastern Thuringia can come to know and encounter Christ. I want to familiarise myself very soon with this process and I want – as soon as possible – to visit and get to know the responsible communities.  I agree with the basic conviction of this process: the Church is the space of the Risen, the parish as the home of the Risen, the community coming together, is a place of the Risen! And then, dear sisters and brothers, the responsible communities established in this process of exploration will also be places of the Risen.

Amid all the questions and searching, with their arguments, clarifications and decisions, which must be made for a new structure for the pastoral care, and in trying to be a living and inviting Church, we all share the responsibility together to give the Risen One space among us. How can this be experienced?

The abbot of a great religious order told me that, when he would visit the various monasteries of the community, he would ask two question and speak with the monks about them. The first question: “Are you in the peace of the Risen One?” And the second question: “Do you have vocations?”

Dear sisters and brothers, I invite you to ask yourself these questions: “Are you in the peace of the Risen One, and do you have vocations?” In thinking about what the future will brign for our communities, what matter is that we create room among us for the Risen One! Who approaches Him in thought, question, search and in word and deed, will experience His peace.

The second question, “Do you have vocations?”, is internally connected to the first one! The Risen One calls people to be priests, religious. the Church needs these vocations! The Risen One calls the baptised and confirmed to come together with their gifts and abilities and work together on building up the Church! In the peace of the Rison One we can be Church together and have an effect on the world!

V.

The Church does not exist only for herself: we have been placed in the world, we live in it and with our lives we witness to the Good News! “Seek where Christ is!” Christ Himself shows us an even greater horizon, where we we look for and can find Him. In the Gospel that we hae just heard (Matt. 25:31-40), Jesus speaks about the final judgement and presents to us what will be asked then. These questions make our lives today very concrete!

Jesus says something unimaginable, He identifies Himself with the suffering and needy of this world. Whoever seeks Him, finds Him in the hungry, the thirst, the homeless, the naked, the sick and the imprisoned. He takes the suffering out of their anonymitym He gives them a face, His face! And so He can say, “Whatever you did for one of these least brothers of mine, you did for me”.

Christ broadens our horizon! Being Church and being Christian is not realised by staring at heaven, Christians do not remain within the churches, however beautiful these are! Being Christian means not being satisfied with looking inward in sacristies and parish houses! In seeking Christ we arrive at those who – for whatever reason – are in need! That is where we are all called!

Dear sisters and brothers, I invite you to go with me. Let us seek where Christ is!

I rejoice in you!

Amen!”

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

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

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

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

13640953_10154378393181796_1945214144784299210_o

1. Image of the merciful Jesus

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

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

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

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

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

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

2. To be an instrument of the Lord

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

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

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

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

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

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

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

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

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

5. Being an instrument of Christ: very specific

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

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

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

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

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

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

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

The first feast of St. Mary Magdalene – what it does and does not mean

Guido_Reni_-_The_Penitent_Magdalene_-_Google_Art_Project
Penitent Magdalene by Guido Reni, c. 1635

It’s odd. Pope Francis recently promoted today’s celebration of Saint Mary Magdalene from a memorial to a feast, the same category as the celebrations of most of the Apostles, and almost all I read can be summarised as “Mary Magdalene is now finally an Apostle, so we will soon have women priests”. This is ignorant thinking, not hindered by a sense of history or an awareness of who St. Mary Magdalene is, and limiting her only to how she relates to her male contemporaries – oddly enough, something that proponents of the ordination of women would want to avoid.

The elevation of St. Mary Magdalene’s feast day is not a change in her person, but in her importance for us. She does not suddenly become someone else, but her existing identity and example is underlined more, equated with the examples offered by most other Apostles (except for Sts. Peter and Paul, whose days, being solemnities, are of an even higher rank), or important event in the Lord’s life.

On today’s feast, we would do a great injustice to St. Mary Magdalene and her special role in the life of the Church by making her nothing more than a female version of a male Apostle. As if she has nothing to say or offer by herself.

In today’s Italian edition of L’Osservatore Romano, Cardinal Robert Sarah expounds on two attitudes of St. Mary Magdalene, “which can help all Christians, men and women, to deepen our commitment as followers of Christ: adoration and mission.” Worth a read to get to know today’s saint, not as a female copy of a man, but as an important example, the Apostle to the Apostles, in her own right.

In closing, the elevation of today’s feast says nothing about the ordination of women or other impossibilities. Rather, it has much to say about what St. Mary Magdalene has to offer: unrelenting commitment to the Lord, even when He seems to be absent, and a burning desire to follow His word and share His Good News with the rest of the world (and, in doing so, sometimes giving others a needed kick in the rear to get them going).

The thin line between fear and charity

It’s a thin line that separates feelings when we are confronted with news report after news report about the latest terrorist attack committed in the name of Islam: the thin line between hate of everything Muslim and Christian compassion with the innocent – be they Muslim or otherwise –  and condemnation of violence. Emotionally, the choice for the former seems easy and is frequently made, also in Catholic social media: Islam is a threat and Muslims are, by definition, not to be trusted and should be refused intry into western countries.

Bishop Gerard de Korte, in an article about his blessing of 150 bicycles for refugees, has strong words about terrorism – perhaps his strongest yet – and equally about our Christian duty to help those in need, regardless of their background.

“The Gospel of Christ unequivocally calls us to generous assistance to people in need. I don’t think there can be any negotiating about that. He who is our Lord has Himself been a homeless refugee. And in the face of refugees we can discover Christ Himself. But as Christians we should not be naive. There is an Islamic civil war happening in the world today. Through a toxic mixture of social and economic slighting and feelings of humiliation a number of Muslims has been religiously radicalised and become extremely violent. Through terror they not only want to establish an imaginery Islamic dream empire, but also destabilise western society with fear. Our government has the duty to eliminate terrorists as best as possible before they can sow death and destruction. In the meantime Christians especially remain called to offer a helping hand to well-intentioned people in need, including those from Muslim countries.”

Mgr_De_Korte_zegent_fietsen_Sint_Jan_Den_BoschMIVA_9d28eec8c42db528006df00be3c468ff

^Bishop de Korte blessing bikes in the cathedral of St. John in Den Bosch.

Extreme choices – to either hate all or deny that there’s anything wrong –  are rarely the right ones. Bishop de Korte rightly reminds us that terrorism must be fought, but not to the detriment of those who need our help. As Christians, we are not in the business of blaming people for the misdeeds of others.

Photo credit: MIVA