Yesterday saw the third and fourth general congregation of the Synod, presided over by Cardinal Francisco Robles Ortega. The morning session was devoted to interventions from the Synod fathers, and 25 prelates made use of the option to make a five-minute presentation on some point the wanted to highlight. And that time limit is rather strict, as Bishop Kicanas points out: “[I]t must be five minutes, since one’s mic is turned off exactly when five minutes have passed. Those getting close to being turned off rush to get in as much of their text as possible.”
There were several general trends in the interventions: penance, education and a focus on the personal relation with Jesus Christ. As Archbishop Rogelio Cabrera López, appointed to Monterrey in Mexico one week ago, pointed out: “We cannot evangelise properly if we do not educate properly. And we do not educate properly if we do not evangelise.” Several prelates emphasised the need for humility, most notably the Philippine Archbishops Luis Tagle of Manila and Socrates Villegas of Lingayen-Dagupan. The latter said:
“The new evangelization calls for new humility. The Gospel cannot thrive in pride. When pride seeps into the heart of the Church, the Gospel proclamation is harmed […] The hierarchy must shun arrogance, hypocrisy and bigotry. We must punish the errant among us instead of covering up our own mistakes. We are humans among our human flock. All our beauty and holiness we owe to God. This humility will make us more credible new evangelizers. Our mission is to propose humbly not to impose proudly.”
There were also an intervention from one of the fraternal delegates, non-Catholics invited to attend and share their thoughts and experience. The Lutheran Bishop of Lapua in Finland, Simo Peura (pictured), summarised some of the points in the Instrumentum laboris and wished to all attendants and the “Synod of Bishops the Blessing of the Triune God.”
Special guest Dr. Lamar Vest of the American Bible Society, in the morning’s final intervention, emphasised the role of the Bible and harkened back to the previous Synod of Bishops, which was devoted to the Bible.
The fourth general congregation began in the late afternoon with prayer, followed by voting for the members of the Commission for the Message. This commission will compose a nuntius or pastoral Message to the People of God, especially those involved with the Synod. The message will be presented at the end of the Synod. Cardinal Giuseppe Betori and Archbishop Luis Tagle presided over the election, which will select eight members in addition to the aforementioned clerics and two members appointed directly by the pope.
After this election, the interventions continued. Nine Synod fathers intervened, among them Archbishop André-Joseph Léonard, who spoke first about the reality of evil and then about the important role of women in the Church. He said:
“It is time to clarify that, if the Church does not ordain female priests, this is not because they are less capable or less worthy! On the contrary! It is solely because the priest is not only a “minister of the rite”, but a representative of Christ the Groom Who came to wed humanity. Let us give thanks for the quality and the specificity of the massive contribution of women to evangelization. Some strong gestures should underline this clearly. Without joyous women, recognized in their own being and proud of belonging to the Church, there would be no new evangelization.”
Especially some of the South-American Synod fathers, but also Cardinal André Vingt-Trois of Paris, emphasised the importance of countering secularism in the parishes and society.
Following the interventions, Cardinal Marc Ouellet, the prefect of the Congregation of Bishops, presented a report on the implementation of the Apostolic Exhortation Verbum Domini, published after the previous Synod of Bishop which, as mentioned before, was devoted to the Word of God.
The second full day of the Synod was closed with a viewing of an edited version of a documentary produced by the Pontifical Council for Social Communications on the Second Vatican Council.
Summaries of the interventions and Cardinal Ouellet’s report may be found in the twobulletins devoted to yesterday’s proceedings.
Photo credit:  Pope Benedict XVI speaking with Archbishop Nikola Eterovic, CNS Photot/Paul Haring,  KT/Markku Pihlaja
In a hospital just north of Copenhagen, Bishop Hans Ludvig Martensen passed away two days ago at noon, at the age of 84. Bishop Martensen was the second bishop of Copenhagen, the only Danish diocese, which covers the entire country plus Greenland, since it was elevated to a diocese in 1953.
Bishop Martensen was a native son of Copenhagen, where he was born in 1927. In 1945, he joined the Jesuit Order. At the age of 29, he was ordained to the priesthood. In 1965, Pope Paul VI appointed him as bishop of Copenhagen, a position he would hold for exactly thirty years. On the 30th anniversary of his appointment, 22 March 1995, Bishop Martensen resigned for health reasons. He held honorary doctorates from the Loyola University in Chicago and the universities of Bonn and Copenhagen.
An expert on ecumenism, something of a necessity in strongly Protestant Denmark, Bishop Martensen was a member of the Pontifical Council for Promoting Christian Unity and the join working committee between the Church and the Lutheran World Federation.
The funeral will take place on 17 March from the Cathedral of St. Ansgar. Bishop Martensen will lie in state tomorrow afternoon and evening, when visitors may pay their respects.
Photo credit: Peter Kristensen, Kristeligt Dagblad
After a state visit which was also a pastoral visit and an opportunity to address issues in both Church and state, during which protesters – once again – failed to leave much of an actual impression (despite media efforts to place them firmly center stage) and politicians who stayed away out of protest made a right fool of themselves, it’s perhaps best to focus on what the pope came to say. The texts of the various addresses and homilies are online, and I have paid attention to a mere two of these.
Here is my selection of the most interesting and important passages from the texts, all according to me, of course. It’s by no means complete, and I recommend reading the full texts to get a sense of context and further development of the points touched upon.
On being part of the Church
“I would say it is important to know that being in the Church is not like being in some association, but it is being in the net of the Lord, with which he draws good fish and bad fish from the waters of death to the land of life. It is possible that I might be alongside bad fish in this net and I sense this, but it remains true that I am in it neither for the former nor for the latter but because it is the Lord’s net; it is something different from all human associations, a reality that touches the very heart of my being.” [Interview during the flight to Berlin, 22 September]
The link between freedom and religion
“Freedom requires a primordial link to a higher instance. The fact that there are values which are not absolutely open to manipulation is the true guarantee of our freedom. The man who feels a duty to truth and goodness will immediately agree with this: freedom develops only in responsibility to a greater good. Such a good exists only for all of us together; therefore I must always be concerned for my neighbours. Freedom cannot be lived in the absence of relationships.” [Welcome ceremony in Berlin, 22 September]
The pope’s responsibility
“[T]he invitation to give this address was extended to me as Pope, as the Bishop of Rome, who bears the highest responsibility for Catholic Christianity.” (Address to the Bundestag, 22 September]
On what should ultimately matter for a politician
“His fundamental criterion and the motivation for his work as a politician must not be success, and certainly not material gain. Politics must be a striving for justice, and hence it has to establish the fundamental preconditions for peace. Naturally a politician will seek success, without which he would have no opportunity for effective political action at all. Yet success is subordinated to the criterion of justice, to the will to do what is right, and to the understanding of what is right. Success can also be seductive and thus can open up the path towards the falsification of what is right, towards the destruction of justice. “Without justice – what else is the State but a great band of robbers?”, as Saint Augustine once said.” [idem]
The limitations of the majority vote
“For most of the matters that need to be regulated by law, the support of the majority can serve as a sufficient criterion. Yet it is evident that for the fundamental issues of law, in which the dignity of man and of humanity is at stake, the majority principle is not enough: everyone in a position of responsibility must personally seek out the criteria to be followed when framing laws.” [idem]
The limitations and dangers of positivism
“A positivist conception of nature as purely functional, as the natural sciences consider it to be, is incapable of producing any bridge to ethics and law, but once again yields only functional answers. The same also applies to reason, according to the positivist understanding that is widely held to be the only genuinely scientific one. Anything that is not verifiable or falsifiable, according to this understanding, does not belong to the realm of reason strictly understood. Hence ethics and religion must be assigned to the subjective field, and they remain extraneous to the realm of reason in the strict sense of the word. Where positivist reason dominates the field to the exclusion of all else – and that is broadly the case in our public mindset – then the classical sources of knowledge for ethics and law are excluded.
“In its self-proclaimed exclusivity, the positivist reason which recognizes nothing beyond mere functionality resembles a concrete bunker with no windows, in which we ourselves provide lighting and atmospheric conditions, being no longer willing to obtain either from God’s wide world. And yet we cannot hide from ourselves the fact that even in this artificial world, we are still covertly drawing upon God’s raw materials, which we refashion into our own products. The windows must be flung open again, we must see the wide world, the sky and the earth once more and learn to make proper use of all this.”[idem]
A strong condemnation of Nazism
“The Nazi reign of terror was based on a racist myth, part of which was the rejection of the God of Abraham, Isaac and Jacob, the God of Jesus Christ and of all who believe in him. The supposedly “almighty” Adolf Hitler was a pagan idol, who wanted to take the place of the biblical God, the Creator and Father of all men. Refusal to heed this one God always makes people heedless of human dignity as well. What man is capable of when he rejects God, and what the face of a people can look like when it denies this God, the terrible images from the concentration camps at the end of the war showed.” [Meeting with Jewish community representatives, 22 September]
The relationship between Judaism and Christianity
“For Christians, there can be no rupture in salvation history. Salvation comes from the Jews (cf. Jn 4:22). When Jesus’ conflict with the Judaism of his time is superficially interpreted as a breach with the Old Covenant, it tends to be reduced to the idea of a liberation that mistakenly views the Torah merely as a slavish enactment of rituals and outward observances. Yet in actual fact, the Sermon on the Mount does not abolish the Mosaic Law, but reveals its hidden possibilities and allows more radical demands to emerge. It points us towards the deepest source of human action, the heart, where choices are made between what is pure and what is impure, where faith, hope and love blossom forth.” [idem]
Jersus’ identification with the oppressed Church
“On the road to Damascus, Christ himself asked Saul, the persecutor of the Church: “Why do you persecute me?” (Acts 9:4). With these words the Lord expresses the common destiny that arises from his Church’s inner communion of life with himself, the risen one. He continues to live in his Church in this world. He is present among us, and we with him. “Why do you persecute me?” It is ultimately at Jesus that persecution of his Church is directed. At the same time, this means that when we are oppressed for the sake of our faith, we are not alone: Jesus Christ is beside us and with us.” [Homily during Mass at the Olympic Stadium, 22 September]
Christ takes our suffering on His shoulders
“Christ himself came into this world through his incarnation, to be our root. Whatever hardship or drought befall us, he is the source that offers us the water of life, that feeds and strengthens us. He takes upon himself all our sins, anxieties and sufferings and he purifies and transforms us, in a way that is ultimately mysterious, into good branches that produce good wine. In such times of hardship we can sometimes feel as if we ourselves were in the wine-press, like grapes being utterly crushed. But we know that if we are joined to Christ we become mature wine. God can transform into love even the burdensome and oppressive aspects of our lives. It is important that we “abide” in Christ, in the vine.” [idem]
God’s most beautiful gift
“The Church, as the herald of God’s word and dispenser of the sacraments, joins us to Christ, the true vine. The Church as “fullness and completion of the Redeemer”, as Pius XII expressed it (Pius XII, Mystici Corporis, AAS 35  p. 230: “plenitudo et complementum Redemptoris”), is to us a pledge of divine life and mediator of those fruits of which the parable of the vine speaks. Thus the Church is God’s most beautiful gift.” [idem]
Evil is no trivial matter
“[I]nsofar as people believe in an afterlife and a divine judgement at all, nearly everyone presumes for all practical purposes that God is bound to be magnanimous and that ultimately he mercifully overlooks our small failings. The question no longer troubles us. But are they really so small, our failings? Is not the world laid waste through the corruption of the great, but also of the small, who think only of their own advantage? Is it not laid waste through the power of drugs, which thrives on the one hand on greed and avarice, and on the other hand on the craving for pleasure of those who become addicted? Is the world not threatened by the growing readiness to use violence, frequently masking itself with claims to religious motivation? Could hunger and poverty so devastate parts of the world if love for God and godly love of neighbour – of his creatures, of men and women – were more alive in us? I could go on. No, evil is no small matter.” [Meeting with the Council of the Evangelical Church in Germany, 23 September]
The development of a shallow Christianity
“Faced with a new form of Christianity, which is spreading with overpowering missionary dynamism, sometimes in frightening ways, the mainstream Christian denominations often seem at a loss. This is a form of Christianity with little institutional depth, little rationality and even less dogmatic content, and with little stability. This worldwide phenomenon – that bishops from all over the world are constantly telling me about – poses a question to us all: what is this new form of Christianity saying to us, for better and for worse? In any event, it raises afresh the question about what has enduring validity and what can or must be changed – the question of our fundamental faith choice.” [idem]
In the face of secularisation
“Naturally faith today has to be thought out afresh, and above all lived afresh, so that it is suited to the present day. Yet it is not by watering the faith down, but by living it today in its fullness that we achieve this. This is a key ecumenical task in which we have to help one another: developing a deeper and livelier faith. It is not strategy that saves us and saves Christianity, but faith – thought out and lived afresh; through such faith, Christ enters this world of ours, and with him, the living God.” [idem]
The fundamental unity of Christians
“Our fundamental unity comes from the fact that we believe in God, the Father Almighty, the maker of heaven and earth. And that we confess that he is the triune God – Father, Son and Holy Spirit. The highest unity is not the solitude of a nomad, but rather a unity born of love. We believe in God – the real God. We believe that God spoke to us and became one of us. To bear witness to this living God is our common task at the present time.” [Address during the ecumenical prayer service, 23 September]
Man’s need of God
“Does man need God, or can we do quite well without him? When, in the first phase of God’s absence, his light continues to illumine and sustain the order of human existence, it appears that things can also function quite well without God. But the more the world withdraws from God, the clearer it becomes that man, in his hubris of power, in his emptiness of heart and in his longing for satisfaction and happiness, increasingly loses his life. A thirst for the infinite is indelibly present in human beings. Man was created to have a relationship with God; we need him.” [idem]
Why faith is not subject to negotiations
“A self-made faith is worthless. Faith is not something we work out intellectually and negotiate between us.” [idem]
Mary, our mother
“When Christians of all times and places turn to Mary, they are acting on the spontaneous conviction that Jesus cannot refuse his mother what she asks; and they are relying on the unshakable trust that Mary is also our mother – a mother who has experienced the greatest of all sorrows, who feels all our griefs with us and ponders in a maternal way how to overcome them.” [Marian Vespers, 23 September]
Mary as a channel of grace
“Looking down from the Cross, from the throne of grace and salvation, Jesus gave us his mother Mary to be our mother. At the moment of his self-offering for mankind, he makes Mary as it were the channel of the rivers of grace that flow from the Cross. At the foot of the Cross, Mary becomes our fellow traveller and protector on life’s journey. “By her motherly love she cares for her son’s sisters and brothers who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home,” as the Second Vatican Council expressed it (Lumen Gentium, 62). Yes indeed, in life we pass through high-points and low-points, but Mary intercedes for us with her Son and helps us to discover the power of his divine love, and to open ourselves to that love.” [idem]
The quality of the saints
“Still today Christ comes towards us, he speaks to every individual, just as he did in the Gospel, and invites every one of us to listen to him, to come to understand him and to follow him. This summons and this opportunity the saints acted on, they recognized the living God, they saw him, they listened to him and they went towards him, they travelled with him; they so to speak “caught” his contagious presence, they reached out to him in the ongoing dialogue of prayer, and in return they received from him the light that shows where true life is to be found.” [Homily during Mass in Erfurt, 24 September]
“Faith always includes as an essential element the fact that it is shared with others. No one can believe alone. We receive the faith – as Saint Paul tells us – through hearing, and hearing is part of being together, in spirit and in body. Only within this great assembly of believers of all times, who found Christ and were found by him, am I able to believe. In the first place I have God to thank for the fact that I can believe, for God approaches me and so to speak “ignites” my faith. But on a practical level, I have my fellow human beings to thank for my faith, those who believed before me and who believe with me. This great “with”, apart from which there can be no personal faith, is the Church. And this Church does not stop at national borders.” [idem]
The hope of union with our closest brothers
“[A]mong Christian Churches and communities, it is undoubtedly the Orthodox who are theologically closest to us; Catholics and Orthodox have maintained the same basic structure inherited from the ancient Church; in this sense we are all the early Church that is still present and new. And so we dare to hope, even if humanly speaking constantly new difficulties arise, that the day may still be not too far away when we may once again celebrate the Eucharist together (cf. Light of the World. A Conversation with Peter Seewald,p. 86).” [Meeting with representatives of Orthodox and Oriental Orthodox Church, 24 September]
What the seminary is for
“As Saint Bonaventure once said: the angels, wherever they go, however far away, always move within the inner being of God. This is also the case here: as priests we must go out onto the many different streets, where we find people whom we should invite to his wedding feast. But we can only do this if in the process we always remain with him. And learning this: this combination of, on the one hand, going out on mission, and on the other hand being with him, remaining with him, is – I believe – precisely what we have to learn in the seminary.” [Meeting with seminarians, 24 September]
Learning about the present from the past
“In exegesis we learn much about the past: what happened, what sources there are, what communities there were, and so on. This is also important. But more important still is that from the past we should learn about the present, we should learn that he is speaking these words now, and that they all carry their present within them, and that over and above the historical circumstances in which they arose, they contain a fullness which speaks to all times. And it is important to learn this present-day aspect of his word – to learn to listen out for it – and thus to be able to speak of it to others.” [idem]
“Faith comes from hearing”
I sometimes say that Saint Paul wrote: “Faith comes from hearing” – not from reading. It needs reading as well, but it comes from hearing, that is to say from the living word, addressed to me by the other, whom I can hear, addressed to me by the Church throughout the ages, from her contemporary word, spoken to me the priests, bishops and my fellow believers. Faith must include a “you” and it must include a “we”. [idem]
Faith in a scientific world
“Our world today is a rationalist and thoroughly scientific world, albeit often somewhat pseudo-scientific. But this scientific spirit, this spirit of understanding, explaining, know-how, rejection of the irrational, is dominant in our time. There is a good side to this, even if it often conceals much arrogance and nonsense. The faith is not a parallel world of feelings that we can still afford to hold on to, rather it is the key that encompasses everything, gives it meaning, interprets it and also provides its inner ethical orientation: making clear that it is to be understood and lived as tending towards God and proceeding from God.” [idem]
The light of Christ
“While all around us there may be darkness and gloom, yet we see a light: a small, tiny flame that is stronger than the seemingly powerful and invincible darkness. Christ, risen from the dead, shines in this world and he does so most brightly in those places where, in human terms, everything is sombre and hopeless. He has conquered death – he is alive – and faith in him, like a small light, cuts through all that is dark and threatening. To be sure, those who believe in Jesus do not lead lives of perpetual sunshine, as though they could be spared suffering and hardship, but there is always a bright glimmer there, lighting up the path that leads to fullness of life (cf. Jn 10:10). The eyes of those who believe in Christ see light even amid the darkest night and they already see the dawning of a new day.” [Vigil with young people, 24 September]
“Dear friends, Christ is not so much interested in how often in our lives we stumble and fall, as in how often with his help we pick ourselves up again. He does not demand glittering achievements, but he wants his light to shine in you. He does not call you because you are good and perfect, but because he is good and he wants to make you his friends. Yes, you are the light of the world because Jesus is your light. You are Christians – not because you do special and extraordinary things, but because he, Christ, is your life, our life. You are holy, we are holy, if we allow his grace to work in us.” [idem]
Power and freedom
“There are theologians who, in the face of all the terrible things that happen in the world today, say that God cannot possibly be all-powerful. In response to this we profess God, the all-powerful Creator of heaven and earth. And we are glad and thankful that God is all-powerful. At the same time, we have to be aware that he exercises his power differently from the way we normally do. He has placed a limit on his power, by recognizing the freedom of his creatures. We are glad and thankful for the gift of freedom. However, when we see the terrible things that happen as a result of it, we are frightened. Let us put our trust in God, whose power manifests itself above all in mercy and forgiveness. Let us be certain, dear faithful, that God desires the salvation of his people. He desires our salvation, my salvation, the salvation of every single person. He is always close to us, especially in times of danger and radical change, and his heart aches for us, he reaches out to us. We need to open ourselves to him so that the power of his mercy can touch our hearts. We have to be ready freely to abandon evil, to raise ourselves from indifference and make room for his word. God respects our freedom. He does not constrain us. He is waiting for us to say “yes”, he as it were begs us to say “yes”.” [Homily during the Mass in Freiburg, 25 September]
Our personal relationship with God
“So let us ask ourselves, in the light of today’s Gospel, how is my personal relationship with God: in prayer, in participation at Sunday Mass, in exploring my faith through meditation on sacred Scripture and study of the Catechism of the Catholic Church? Dear friends, in the last analysis, the renewal of the Church will only come about through openness to conversion and through renewed faith.” [idem]
The exchange between God and man
“The Fathers explain it in this way: we have nothing to give God, we have only our sin to place before him. And this he receives and makes his own, while in return he gives us himself and his glory: a truly unequal exchange, which is brought to completion in the life and passion of Christ. He becomes, as it were, a “sinner”, he takes sin upon himself, takes what is ours and gives us what is his. But as the Church continued to reflect upon and live the faith, it became clear that we not only give him our sin, but that he has empowered us, from deep within he gives us the power, to offer him something positive as well: our love – to offer him humanity in the positive sense. Clearly, it is only through God’s generosity that man, the beggar, who receives a wealth of divine gifts, is yet able to offer something to God as well; that God makes it possible for us to accept his gift, by making us capable of becoming givers ourselves in his regard.” [Meeting with active Catholics, 25 September]
Detaching the Church from the world
“[I]t is time once again to discover the right form of detachment from the world, to move resolutely away from the Church’s worldliness. This does not, of course, mean withdrawing from the world: quite the contrary. A Church relieved of the burden of worldliness is in a position, not least through her charitable activities, to mediate the life-giving strength of the Christian faith to those in need, to sufferers and to their carers.” [idem]
,  Johannes Simon/Getty Images
 AP Photo/Markus Schreiber
 AP Photo/Frank Augstein
 Reuters/Miro Kuzmanovic
 Patrick Lux/AFP/Getty Images
 Norbert Neetz/Pool/Getty Images
 Reuters/Andrew Medichini/Pool
,  Alberto Pizzoli/AFP/Getty Images
 Thomas Niedermueller/Getty Images
 Johannes Eisele/AFP/Getty Images
Closing the day yesterday with a bit of translation, I can now offer you another wonderful piece of writing by the pope. Yesterday, he spoke to representatives of the Council of the Lutheran church in Erfurt. He did so at the convent where Martin Luther became a priest and lived as a monk for seven years. Naturally, the focus of his address was ecumenism and, more narrowly, the things Catholics and Lutherans share, which should always be the focus in ecumenical relations.
It certainly looks like the holy father feels right at home in his native Germany, and he knows exactly which buttons to push to get the message across. Sometimes his wording almost seems blunt, as in this address’ section about evil being no trivial matter. It’s serious and wonderful to read.
As ever, you may choose between the text in English or in Dutch.
At the opening of a three-day symposium on the future of ecumenism, Walter Cardinal Kasper, president of the Pontifical Council for Promoting Christian Unity, suggested the idea of creating an ‘ecumenical catechism’ as one of the products of 40 years of dialogue with Anglicans, Lutherans, Methodists and members of Reformed churches. The cardinal stressed the need to keep the fruits of the decades of dialogue alive and wishes to promote “an ecumenism of basics that identifies, reinforces and deepens the common foundation.” He fears that modern ecumenism “is perhaps in danger of becoming a matter for specialists and thus of moving away from the grassroots.”
It is as yet not really clear what the structure of this ecumenical catechism should be, but it does sound as if it is a good means to put the mutually shared tenets and beliefs in stone, so to speak. Once set, it could be a good foundation for further development.
Perhaps this ecumenical catechism can be coupled with a renewed effort to bring the cause of ecumenism back to the people. But if that happens, it will have to replace an existing idea of ecumenism as simply being together and sharing regardless of differences. Because that is the ecumenism as it is alive among many faithful now. There is a lack of knowledge of their identity, on both sides of the division.
Cardinal Kasper recognises the importance of not hiding the differences, when he says that we must not ignore the Catholic understanding of what the Church: “[T]he Catholic Church is the church of Christ and […] the Catholic Church is the true church.” And the Catholic Church does believe that “there are deficits in the other churches. […] Yet on another level there are deficits, or rather wounds stemming from division and wounds deriving from sin, also in the Catholic Church.”
The acknowledgement of differences and our own identity, as I have written before, is the only starting point for fruitful debate and ecumenism.
Some words from Bishop Arborelius of Stockholm in the Week for Christian Unity, from Tertio. Sweden is overwhelmingly Protestant which makes the Catholic experience of this Week rather different than in, say, Italy. Thoughts on ecumenism inside and outside the Church.
By Emmanuel Van Lierde
Half of the 163 priests in Sweden are members of a religious order, including the bishop of Stockholm, Anders Arborelius (1949). He entered the Carmelite order in 1971 and received his philosophical and theological education in Bruges. That is why he speaks Dutch and often likes to visit Belgium. Next Wednesday he will speak at a conference on ecumenism with his order in Ghent.
“Living a contemplative life as a bishop is a continuous challenge. But I see it as a great help and treasure in performing my duties. Through prayer we learn to trust in God, diminishing our earthly cares. And many Christians from other denominations are open to the Carmelite spirituality, which means that my being a Carmelite is a boon to ecumenism. It is striking that we have a large number of contemplative convents in this Lutheran country. The appeal of those convents is one of the strongest trump cards of our church,” the bishops says.
The dialogue with other Christian churches is evident to him. “When you are a Catholic in a Lutheran country, you automatically enter into a relationship with Lutherans. Of course there are dogmatic differences and recently some ethical disputes were added to that. We have different opinions on homosexual relations and abortion, but that does not stop us from praying together, to enter into dialogue or share our lives.” In the past decades Arborelius saw how the Catholic Church was integrated better into Swedish society. “Unity is not just as assignment between the various Christian church communities. It is equally a task within churches. Most Catholics i Sweden come from abroad and so our first job lies in uniting all those nationalities. We can improve their integration, as a church, and they can in turn contribute to evangelising society.”
The greatest challenge for all religious groups is the increasing secularisation which especially hits the Lutheran church. “As Christians, we’d better join our forces, because Europe is rapidly falling for secularisation and materialism. We can’t allow the values of solidarity, frugality and adoration to be lost, although I am convinced that the person of Jesus Christ will always fascinate people. Faith will not disappear.”