“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

As the new bishop comes to Limburg, two questions answered

His consecration is still two weeks away, but Bishop-elect Georg Bätzing has recently answered two of the most frequently-asked questions regarding his appointment as bishop of the Diocese of Limburg. The German diocese was left without a bishop in 2014 when Franz-Peter Tebartz-Van Elst  was forced to resign following a financial scandal surrounding the building complex including the diocesan offices and his personal appartments.

rtemagicc_georg_btzing_3032012_jpgThe new bishop will be using the buildings, which cost an estimated 31 million euros to build and refurbish, for office space, but he will not be living there. The living spaces will be given to the use of the diocesan museum, as well as for meetings, assemblies and other exhibitions. Bishop Bätzing himself will take up residence fifteen minutes away, in a small house built in the 1950s, offered for his use by retired vicar general Franz Kaspar. While the latter had use of the house for the rest of his life, he offered his house to the new bishop on the day that Msgr. Bätzing was appointed. Fr. Kaspar, considered the former right-hand man of Bishop Tebartz-Van Elst, has stated his wish to live outside the diocese. Earlier, the house was the residence of Bishop Walther Kampe, auxiliary bishop of Limburg from 1952 to 1984.

franz-peter-tebartz-van-elstThe other question revolves around Bishop Tebartz-Van Elst’s possible presence at the consecration of his successor. The retired bishop, who now works in the Pontifical Council for the Promotion of the New Evangelisation, has decided for himself that he will not travel to Limburg for the occasion. Bishop Bätzing will be consecrated on 18 September by Rainer Maria Cardinal Woelki, as archbishop of Cologne the metropolitan of the Church province of which Limburg is a part, with co-consecrators Bishop Manfred Grothe, auxiliary bishop of Paderborn and apostolic administrator of Limburg until the installation of the new bishop, and Bishop Stephan Ackermann, bishop of Trier, the diocese where Bishop-elect Bätzing was a priest and vicar general until his appointment to Limburg.

Photo credit: [2] Getty

Bishops on Amoris laetitia

While there will be a precious few who have already carefully studied all of Amoris laetitia, the vast majority of us, so soon after its publication, won’t have. But that does not mean that there are no opinions (some ultra-orthodox channels have gone beyond themselves in pointing out how dangerous the Exhortation and Pope Francis are for us poor Catholics… but such irresponsible agenda-driven writing is another story altogether).

The bishops of the world have had a head start in reading the text, albeit a small one, as Archbishop Mark Coleridge of Brisbane, Australia tweeted this as late as last Wednesday:

I will share some of the thoughts and opinions of local bishops in this post, which may be a guide in looking at the actual text as we read it, taking our time as Pope Francis suggested, for ourselves. Some excerpts from their various commentaries:

dekorte2Bishop Gerard de Korte, bishop-elect of ‘s-Hertogenbosch and Apostolic Administrator of Groningen-Leeuwarden: “As far as I can see the Pope tries, in the first place, to be a pastoral teacher. … In Amoris laetitia Francis pleads for an inclusive Church. The Pope does not want to build walls, but bridges. People who have failed in relationships are also a part of the Church and must be able to continue with their lives. Wise pastors can, in the privacy of pastoral encounter, support failing people and help them, so that they can continue with the journey of their lives. It is about continuous dialogue with people who, even when they have fallen short, are and remain God’s creatures.”

5a9cb713fa77e634993fee309c99be46_b9478b025386639ff26f12b5fc4db73dBishop Jan Hendriks, Auxiliary Bishop of Haarlem-Amsterdam: “The Exhortation has a very strong pastoral spirit. The text breathes understanding and love for all people. Nothing is being rationalised or denied, no new doors are opened that were closed, but throughout the entire document there is a warm, ‘inclusive’ spirit: you belong, even when the situation you are in is not perfect. Besides, we are all people “on our way”. Developing what’s good and involving people where possible is the starting point of the ‘divine pedagogy’ that the document intends to promote. Teaching remains teaching, but what matters here is the approach of people and that is open, warm and pastoral.”

hesseArchbishop Stefan Heße, Archbishop of Hamburg: “The Pope is aware of the realities of life of the people of today. In the past decades this reality has changed more than in the centuries before. On the other hand, Francis makes clear: we do not reject our ideals. But we must consider anew how people can live according to them. We must succeed in building a stable bridge between ideal and reality. The Pope consciously made no new regulations. He rather wants to provide the means to promote the formation of people’s conscience.”

Dr. Heiner Koch, Erzbischof von BerlinArchbishop Heiner Koch, Archbishop of Berlin: “I see this text as a great invitation to the local Churches, to commit ourselves even more to marriage and family, in marriage preparation, the guidance of married couples, but also in the attention to remarried divorcees and single parents. … Pope Francis rejects any “cold bureaurcratic morality” and describes all pastoral care as “merciful love”, which is “ever ready to understand, forgive, accompany, hope, and above all integrate” (n. 312).

150608kutschkeMsgr. Andreas Kutschke, Diocesan Administrator of Dresden-Meißen: “The text reminds us that the loving God cares for every person and wants him to grow towards Him. That is our good news to the whole of society. The actions of the Church regarding marriage and family must always direct themselves to that. The challenges of the Gospel should not be concealed, but addressed in a timely and comprehensible manner. That is the tone of this multilayered text.”

archbishop ludwig schickArchbishop Ludwig Schick, Archbishop of Bamberg: “The Pope shows himself a realist in Amoris laetitia. He knows that marriage and family need special attention in Church and society today, so that they can really be lasting communities of love. That is why, in addition to the fundamental statements, based on the Bible and the Tradition of the Church, about the beauty, richness, value and necessity of marriage, it is important for the Pope that marriage preparation and the guidance of families gets a closer look. State and society, employers, associations and individuals are encouraged to support marriage and family more and give them the necessary assistance.”

van looyBishop Luc Van Looy, Bishop of Ghent: “Amoris laetitia is in the first place a pastoral and not a doctrinal document. This means that it departs from reality as it exists in all its complexity and diversity. That reality is listened to, and not in the first place condemned. The good that is present must be promoted and given the chance to grow. A pastoral approach means: walking together (synodal) in joy (laetitia), but also in difficult times and crises that people go through in relationships and the raising of children. This must happen with sensitivity, with a lot of respect, tactfully and patiently, in dialogue and without preconceptions. Secondly, this pastoral approach is an inclusive approach. This means that no one is excluded. That is the baseline, if you will, of the entire document, which can be summarised in the key words in the title of the important eighth chapter: Accompanying, discerning and integrating. The Church must do all to let people, in whatever situation they find themselves, be part of the community. That returns like a refrain.”

22a4937a8468aea098eebd462e1106edBishop Rudolf Voderholzer, Bishop of Regensburg: “Amoris laetitia is an attractive and inviting text, a hymn on God-given love. It contains neither generalisations nor blanket solutions. I hope very much that chapters two and three, which recall in a new and fresh way the Biblical and doctrinal basis of conjugal love, will be read and internalised. Of course the Holy Father especially takes those situations into account, in which people are threatening to fail or have failed to achieve the ideal. It is the wish of the Church, the Pope says, “to help each family to discover the best way to overcome any obstacles it encounters” (AL 200).”

foto_1386335339Bishop Frans Wiertz, Bishop of Roermond: “In his text, the Pope wants to emphasise mercy. Although nothing changes in the ideal of marriages and the rules surrounding receiving the sacraments, the Pope invites everyone in the Church to find ways in which no one will have to feel excluded. These words of the Pope are important for many Catholics, as they want to clarify that the ideal of a good life can always only be achieved via a way which knows imperfections in reality. Although no one can afford to accept broken or unwanted situations, at the same no one is excluded or treated second-rate because of the situation in which they find themselves.”

woelki32Rainer Maria Cardinal Woelki, Archbishop of Cologne: “It is above all important for Pope Francis that the Church is close to people, that she avoids every appearance of idealistic exagerration, indifferentiated judgement, loveless condemnation or even exclusion. This attitude of closeness, a “humble realism” and mercy remains in tension with the fact that the Church is always ‘Mater et Magistra’, mother and teacher, which does not witthold the people anything that the Creator has wanted in Creation and taught through Christ.”

Geburtstag_bischof_konrad_zdarsa_2009-11-06Bishop Konrad Zdarsa, Bishop of Augsburg: “In the introduction, the Holy Father recommends not to read it hastily. That is why I will not be commenting in haste. Read those sections that are important to you in your situation, relate to them in all peace in your family, consider them also carefully in your parish communities and pastoral councils.”

When faiths meet – Refugees as missionaries

In an interview looking ahead to the 100th Catholic Day in Leipzig, which begins on 25 May, Cardinal Rainer Maria Woelki offers a thought-provoking answer to the question if the Muslim faith of many refugees forms a challenge to the Christian faith of the Catholic volunteers aiding them. The archbishop of Cologne says:

woelki32“I see it in many volunteers in our parishes, who work with and for refugees. When the refugees ask them, “Why are you doing this? Why are you helping us?” – it is for many an impulse to think anew about their own faith and consider more deeply what motivates them to do what they do. One could say that the refugees are, in this sense, missionaries.”

In Cologne, the auxiliaries are complete again

While the number of vacant dioceses in Germany now numbers three (Limburg continues to be without a bishop since March of 2014, Dresden-Meißen has been awaiting a new shepherd since June of this year, and Aachen became the third vacancy last week), the appointment of auxiliary bishops continues smoothly. Since June of this year the Archdiocese of Cologne, which usually has three auxiliaries for each of its pastoral areas, has had only two as Bishop Manfred Melzer retired in that month. Today his successor was appointed. He is 63-year-old Msgr. Rolf Steinhäuser.

wbe-steinhaeuser_jpg_1657559728

Bishop-elect Steinhäuser will have episcopal responsibility, under that of the archbishop, Cardinal Rainer Maria Woelki, of course, of the Central pastoral area of the archdiocese. This area includes the city of Cologne itself, as well as Leverkusen and the Rhein-Erft area. Before his new appointment, which came as a surprise to him, the new auxiliary bishop was a non-resident canon of the cathedral, head of the Edith Stein retreat house, and official for the new evangelisation in the Archdiocese of Cologne.

Of his appointment, Bishop-elect Steinhäuser said, “I was very surprised, as I had already assumed that my current assignment would be the last in my life. As auxiliary bishop I want to contribute to reform and formation of the Church, in the line of Pope Francis.” Looking ahead to the future, he added, “I hope that my duties as auxiliary bishop will allow me much direct contact with people, and that I can accompany them in the important moments of their lives”.

The consecration of the new bishop, who has been given the titular see of Thuburnica in modern Tunisia, is scheduled for 10 January. It may be assumed that Cardinal Woelki will be the main consecrator, with auxiliary bishops Dominikus Schwaderlapp and Ansgar Puff serving as co-consecrators.

Bishop-elect Steinhäuser is a native son of Cologne, having been born there in 1952. He was ordained as a priest in 1977. From 1984 to 1997 he was involved in the pastoral care of youth, first in Bonn and later in the entire archdiocese. In 1997 he became the city dean of Düsseldorf. Pope Saint John Paul II gave him the title monsignor in 1998, and in 2006 he joined the cathedral chapter.

Refugees, pastoral care, mercy and a selfie – the German bishops’ plenary has begun

Evidently some of the auxiliary bishops (and one ordinary) have too much time on their hands at the autumn plenary of the German bishops… Time enough to take a bishops selfie.

They may be excused however, as the selfie was taken during the standard photo opp on Tuesday, where all the bishops pose for an updated group photo of the conference (shared at the bottom of this post).

german bishopsFrom left to right: Dominik Schwaderlapp, auxiliary bishop of Cologne; Matthias König, auxiliary bishop of Paderborn; Reinhard Pappenberger, auxiliary bishop of Regensburg; Herwig Gössl, auxiliary bishop of Bamberg; Franz-Josef Overbeck, bishop of Essen; Heinz-Günter Bongartz, auxiliary bishop of Hildesheim; and Andreas Kutschke, diocesan administrator of Dresden-Meißen.

Portrait_Hesse_webAt the plenary, which continues until Thursday, the bishops have mainly discussed the refugee crisis in Germany and the role that the Church can play in providing shelter and assistance. It is estimated that dioceses, parishes and Catholic aid organisations have already made close to 100 million euros available for this goal, of which 66.5 million will be spent for projects in Germany itself, while the remained will go to aid projects in countries of origin. The average expenditure in past years was 73 million euros. The bishops have elected Hamburg’s Archbishop Stefan Heße as special envoy for refugee questions beyond the competence and responsibility of individual dioceses. The archbishop’s first focus will be on providing shelter. For that purpose, more than 800 buildings that are property of the Church have already been made available, but that number does not include private initiatives or those of religious communities.

Other topics to be discussed at the plenary are the upcoming Holy Year of Mercy and the Synod of Bishops, now only a few weeks away. Preparations are virtually done by now, so nothing new is expected to come from this plenary.

The conference today released a document focussed on renewing the pastoral care offered in the dioceses. As Bishop Bode, chairman of the pastoral commission, explained, the new document, titled Gemeinsam Kirche sein – Wort der deutschen Bischöfe zur Erneuerung der Pastoral (Being Church together – Words from the German bishops for the renewal of pastoral care) is based on a new reading of the Council documents Gaudium et spes and Lumen gentium, with new developments in society in mind. The document, which also focusses on the common priesthood of the faithful, as well as the ordained priesthood, which both represent the one priesthood of Jesus Christ, and the various charisms present in the Church, can be downloaded for free or purchased here.

Opening today’s session with the celebration of Mass, Cologne’s Cardinal Rainer Woelki gave the homily, in which he spoke about the two major elements in Christ’s public ministry: proclamation and healing, aspects that we are also called to make visible in our Christian life, despite any hesitation or fear we may feel.

woelki32The cardinal also explained that the Church in Germany is materially better off than ever before. She does much, employs many people and is a pillar in society. But that’s not what the Church is: she is a community of faithful.

“And exactly that, the shared content of faith, has largely dissipated into thin air. The fact that only one third of Germans believes in the resurrection of Christ should already worry the Churches somewhat, considering the fact that two thirds of the population are Christian, at least on paper. But it is even worse. Even among the faithful the core content of the Christian message is rejected en masse. 60 percent does not believe in eternal life. In contrast, one German in four believes that encountering a black cat brings bad luck. Between Flensburg and Oberammergau more people believe in UFO’s than in the final judgement. Welcome to the German diaspora. This diaspora, dear sisters and brothers, is no longer far away – in Hildesheim or the east of the republic; this diaspora is our pastoral reality everywhere.

[…]

We live in this time. But how do want to work in this time? Today’s Gospel reminds us that we are also sent – just like the young man then – “to proclaim the kingdom of God, and to heal the sick” (Luke 9:2). The aim is to make the Church visible as a witness of God’s mercy.

[…]

The aim is to heal the wounds in people’s souls with mercy – that is the purpose of every word of eternal life; and in an unsurpaasable way the incarnate word of eternal life, in which we believe and which alone is decisive in our lives: Jesus Christ, who answered Peter’s question how often one should forgive, “not seven wrongs, but seventy times seven” (Matt. 18:22). Jesus asks us to forgive and give ourselves, to be tools of forgiveness, since we have first experienced God’s  forgiveness, to be generous to all in the knowledge that God also maintains his good will towards us. In this sense, no one really needs a second shirt – except perhaps as a participant in an autumn plenary meeting of the German bishops – but rather an open heart, that lets itself be moved by the mercy of God.”

german bishops conference

Photo credit: [1] Bishop Dominik Schwaderlapp, [3] Ralph Sondermann

Berlin’s big day as Archbishop Koch arrives

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

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

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

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

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

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

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

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

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

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

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

 Photo credit: Walter Wetzler