Ready for launch – a new translation of the Lord’s Prayer

prayerThe Dutch and Flemish bishops announced today that the new translation of the Lord’s Prayer, drafted over the past couple of years as a first step to come to a completely new translation of the Roman Missal, will enter into effect on 27 November of this year, the start of Advent. In August of 2014 the new translation was already presented, and I discussed the changes at that time in this blog post.

The two bishops’ conferences each delegated a member to sit ona joint commission preparing the new translation. For the Netherlands that is Bishop Jan Liesen of Breda, and for Belgium it is Archbishop Jozef De Kesel of Mechelen-Brussels. Both prelates have released explanatory notes announcing the change: Bishop Liesen back in 2014, and Archbishop De Kesel today.

The translation itself, as I have outlined in the blog post I linked to above, is not extremely different from the existing texts, although the differences will certainly be noticeable when it comes into use, and could be considered an amalgamation of both. A noteworthy change is the translation of the word tentationem, temptation in English. In his note, Archbishop De Kesel discusses the new translation of this word:

de kesel“Until now this word has been translated as “bekoring” [temptation]. The Greek has peirasmos. This can be translated as both “bekoring” and “beproeving” [ordeal/test]. Most often this is translated as “beproeving”. So “beproeving” is the more concordant translation of the Greek basis. Translating it as “bekoring”, furthermore, presents a theological problem. “Bekoren” means to incite to evil. In Scripture this is said of the devil, not of God. God does not try and encourage man to commit evil. In that sense it is not God who tempts us, as the Letter of James (1:13) explicitly says. James responds here to an incorrect understanding of temptation or testing. It is not God, but, “when a man is tempted, it is always because he is being drawn away by the lure of his own passions”.

Yet it is an undeniable Biblical concept that God can test someone’s faith. For example, Abraham was tested, and so Jesus was tested also. “Thereupon, the Spirit sent him out into the desert:  and in the desert he spent forty days and forty nights, tempted by the devil” (Mark 1:12-13). The wording is striking and to the point: it is the Spirit who sends Jesus to the desert to be tested for forty days by Satan. The Spirit of God does not lure us into doing evil and tests us in that way, but He can bring us into situations in which our faith is being tested. These are situations in which we are presented with the unavoidable choice: for God and thus against evil, or for evil and thus against God. Only in and through the testing you know whether or not you really believe in God. Whether you, like Abraham, trust Him unconditionally, even in the darkest hour. This is also the meaning of the forty years in the desert. As Deuteronomy 8:2 says: “the Lord thy God led thee through the desert, testing thee by hard discipline, to know the dispositions of thy heart”.

Hence the meaning of the final prayer in the Our Father. We do not ask God not to tempt us. He doesn’t. But we do ask Him not to test us beyond our abilities. And this is not just any test. It is about whether or not, when it really matters, we do not deny our vocation as Christians. That, as happened to Simon Peter, we would say, when things get dangerous, “No, I do not know Him.” That is what we ask God earnestly in the last prayer of the Our Father: do not lead us to that ordeal.”

Bishop Liesen explains the process by which the new translation was arrived at:

liesen“Although the Altar Missal for the Dutch Church Province of 1979 included an ecumenical text of the Lord’s Prayer, the Netherlands and Flanders did not succeed in realising a joint translation of the Our Father as part of the liturgy renewal following the Second Vatican Council. All attempts came to naught. […]

The current review of the translation of the Order of Mass on behalf of the Dutch and Flemish bishops was seen by the joint commission as a unique opportunity to realise a joint text of the Lord’s Prayer for the entire Dutch language area. Following the Second Vatican Council new translations of the Our Father had already been realised and introduced in other language areas. The Congregation for Divine Worship and the Discipline of the Sacraments made it known that, as part of the review of the Missale Romanum, a joint Dutch text of the Lord’s Prayer was diserable.

Starting point in achieving a new translation was to stay as close as possible to the familiar Flemish and Dutch texts and therefore maintain what is the same in both translations. Attention also had to be paid to the source text and understandability and the ecumanical translations also had to be consulted. The joint commission entrusted the task of developing a proposal in this sense to a Dutch and a Flemish exegete, who quickly presented a result which was adopted in full by the commission.”

So it took fifty years for an attempt to create a new translation of the Lord’s Prayer to succeed, and now it was only a matter of months. I suppose that shows how the polemics and pasionate differences of opinions following the Second Vatican Council have finally settled into a situation where bishops can agree on said translation. I say ‘bishops’ for a reason, since the general tone of the reaction I see on social media is one of disregard, mockery even, coupled with, in some cases, the decision to stick with the old familiar text. There are definitively parallels to be drawn with the introduction of the new English translation of the Missal in 2010. It’ll be interesting to see how the new translation will be accepted come Advent.

Guardian of unity – the papacy in Bishop Wiertz’s Lent message

In his message for Lent, which was read out in parishes in the Diocese of Roermond last weekend, Bishop Frans Wiertz discusses the importance of the papacy. It is a guardian of the unity of our Church, and as such it, and especially the way that Pope Francis fulfills his Petrine ministry, should serve as an example for the unity in our families, despite differing opinions and even arguments.

aa%20Staatsiefoto%20Mgr_%20Wiertz%201_06KLEIN“Brothers and sisters,

We often keep family photos on the walls of our living rooms. They are a sign of a close mutual bond. In churches and homes with a definitive Catholic identity a portrait of the Pope may often be found. As a sign of our close unity with him and, through him, with the inclusive “family bond” that we call Church.

Despite the solidarity in our families there are often tensions. As many opinions as there are people. Sometimes there are differences of opinion, various ideas, also abut very important matters. Mutual cohesion is sometimes at risk.

It is no different in the faith community of the Church. We still recall how much damage the polarisation of several decades ago has done to the Church’s credibility. The Church’s unity is one of the indispensable characteristics of the Church as intended by Jesus. Everything that detracts from that is a shame.

That is why the papacy, recently also often called the Petrine office, has such an important place in our Catholic faith community. To the Apostle Peter and his successors, the bishops of Rome, the Lord entrusted the task to watch over that unity. The Pope performs this duty in communion with the local bishops.

Peter was the first to officially make a confession of faith. He said to Jesus, “You are the Christ, the Son of the living God”. He did not do so on his own, but out of the mercy of God. And Jesus answered him, “It was no human agency that revealed this to you but my Father in heaven.” (Matt. 16:16-17). This confession has become the foundation – the rock – on which the Church of Christ has been built.

This witness of Peter and his successors became the guarantee of a reliable body of faith. Through the ages until today. This can be emphasised once more, also in our own time: the Petrine office within the Church is the guardian of unity in doctrine and life. It is the touchstone on which the Church community can always reassess her truth and truthfulness.

We can be grateful for the Popes who in recent times have gone ahead of us as holy shepherds in the faith. Especially through the road map of the Second Vatican Council, they have piloted the ship of the Church on the right course; sometimes in tumultuous and stormy times. We can be especially thank God for the, in every way exemplary, shepherd which He has given us in Pope Francis.

We are living in a turning point of time. Distances and borders are disappearing because of globalisation. In all, especially technological, progress we can not be blind to the shadow sides of this new development. It seems as all material wealth is accompanied by a great spiritual emptiness and indiffirence. The process of secularisation continues and challenges us, as faith community, to a renewed evangelisation.

Amidst this difficult situation the words and actions of Pope Francis remain an example. Within the Church and far beyond it. Tirelessly the Pope proclaims his message of the merciful love of God day after day; in simple words which touch the hearts of people and which are drawn, without many detours, directly from the source of our faith itself: the Gospel of Jesus Christ. A proclamation which answers questions and problems of modern man; including with the teachings of the Church, especially her moral teachings.

Pope Francis avoids no question. He seeks an answers in the direct relationship with people in need, with the poor, where the Gospel of God’s  mercy is the first criterium. For that purpose, he goes unbeaten paths.

Not everyone in the Church is familiar with this approach. But Francis, the guardian of unity, continues his efforts to reform the Church. He looks for ways to achieve unity between the teaching that has been passed down and modern life. A difficult task, as he needs to take divergent religious and moral opinions in different cultures into account.

What matters in our families is not to avoid our questions, but – despite differences of opinion – to maintain the bond of solidarity. It is no different in the family that is the Church. Pope Francis guarantees unity.

In this Lent in the Holy Year of Mercy I ask your special prayer for Pope Francis. That he may continue leading our church with strength and wisdom; and that we – led by him as our shepherd – may follow, with conviction and of one mind.

+ Frans Wiertz,
Bishop of Roermond”

Clean feet -a more inclusive Easter liturgy?

So the Holy Father went and had the Congregation for Divine Worship decree a change in the liturgy. For most parishes, at least here in Western Europe, the change will be unnoticeable, as most have made it years or even decades ago. But does that mean it is a mere formality, a change on paper only?

foot washing, maundy thursday, cathedral

^ Footwashing at St. Joseph’s cathedral in Groningen, last year.

Since 1955, the footwashing is a notable part of the liturgy of Maundy Thursday. The priest washes the feet of twelve men, in imitation of Jesus Christ’s washing of the feet of His disciples. As the new decree underlines, the rite revolves around the servitude of all those who wish to follow Christ, who came, after all, not to be served, but to serve. In the Gospel of John we read the following:

“Before the festival of the Passover, Jesus, knowing that his hour had come to pass from this world to the Father, having loved those who were his in the world, loved them to the end.

They were at supper, and the devil had already put it into the mind of Judas Iscariot son of Simon, to betray him. Jesus knew that the Father had put everything into his hands, and that he had come from God and was returning to God, and he got up from table, removed his outer garments and, taking a towel, wrapped it round his waist; he then poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel he was wearing.

He came to Simon Peter, who said to him, ‘Lord, are you going to wash my feet?’ Jesus answered, ‘At the moment you do not know what I am doing, but later you will understand.’ ‘Never!’ said Peter. ‘You shall never wash my feet.’ Jesus replied, ‘If I do not wash you, you can have no share with me.’ Simon Peter said, ‘Well then, Lord, not only my feet, but my hands and my head as well!’ Jesus said, ‘No one who has had a bath needs washing, such a person is clean all over. You too are clean, though not all of you are.’ He knew who was going to betray him, and that was why he said, ‘though not all of you are’.

When he had washed their feet and put on his outer garments again he went back to the table. ‘Do you understand’, he said, ‘what I have done to you? You call me Master and Lord, and rightly; so I am. If I, then, the Lord and Master, have washed your feet, you must wash each other’s feet. I have given you an example so that you may copy what I have done to you. In all truth I tell you, no servant is greater than his master, no messenger is greater than the one who sent him. Now that you know this, blessed are you if you behave accordingly.'”

The rite of the footwashing is in the first place exactly what Jesus tells us it is: an example for us to follow, in the context of the relation between servant and master. For the priest, who washes the feet of twelve faithful, this is especially poignant. As an alter Christus he is especially tasked to lead by serving, made tangible in this subservient act.

In the Roman missal the faithful whose feet are to be washed are described as ‘vir’, men. Although many priests have not felt called to limit the faithful they chose for the rite to be only men, others, who understand that the liturgy is not just a collection of symbolic rituals, have followed what the missal stipulates. Pope Francis has now removed the rule that only men’s feet are to be washed in the ritual, stating only that they must be chosen from among the People of God: the faithful community assembled for the liturgical ritual. So not only men, but also women and children.

Of course, the changes have been met with comments far and wide. Before delving into some of those, it should be noted that this is not an issue of dogma, and that the Holy Father is completely free to make such changes. There are those who are all too keen to take every chance to denounce Pope Francis, but this is not one. This is Papal authority in action.

I have seen some comments expressing surprise that there even are rules about such things, but also pride in having been ahead of the curve in including women in the footwashing. Apparently, those who know of what the missal stated, have not felt the urge to take it seriously and keep to the rubrics. I have to wonder what the liturgy is for some people: a collection of quaint rituals to be performed or not as mood or times dictate, or something given as a task to perform by the Church, a rite reflecting the divine liturgy, which can not be changed by individual priests or liturgy committees (a silly concept in itself) as they desire. It should be clear what my position is, which happens to be what the Church herself also teaches. I may like or dislike what the missal contains, but it is not mine to change. It is, however, the Pope’s to change (as long as the changes are not dogmatic). He has that authority.

Some have also chosen to see this change as having to do with a right that until now has been denied to women. It is not. As the decree explains, Pope Francis wanted this change to better reflect the full make-up of the People of God, who all share in this commandment of service: it is therefore not a right that until now has been denied to women, but a duty that they are equally called to perform. Pridefully boasting that this is an equal rights issue is simplistic and out of place.

On the other side of the debate, more conservative commentators have taken issue with the fact that a liturgical tradition has been altered. They say that the presence of only men at the footwashing is a reflection of the footwashing as performed by Jesus. He also only washed the feet of men: His disciples. In this way it better reflected the relation between Christ and His followers, and thus reminds the priest and faithful of what the priesthood is: a service in a context of authority. I have to wonder, however, of the ritual itself, even if it includes only men, succeeds in this. At least in my experience, catechesis makes more of a difference than the gender of those whose feet are washed. For most faithful present at the footwashing, the actual ritual is too short and too far away to be fully witnessed and taken in.

Others have wondered if this is really the most urgent liturgical change that was needed. Aren’t there liturgical abuses that need to be adressed first? Of course there are. I think of the complete lack of reference for or even understanding of Who we received in Holy Communion, to name but one. But a start needs to be made somewhere, and the fact that changs are made is more important than the order in which they take place.

In closing, I would like to comment on what some have wondered about the role of Cardinal Robert Sarah in this. As Prefect of the Congregation for Divine Worship he is the one who issued and signed the decree announcing the change. Pope Francis made the request for the change in late 2014. It took more than a year for the decree to be published. Did Cardinal Sarah delay it, because he disagreed with it? Or is it perhaps more likely that the cardinal, who had only arrived at the Congregation in November of 2014, needed the time first to familiarise himself with his new duties, had to clear a banklog of files which had built up in the three months between the departure of the previous Prefect, Cardinal Cañizares Llovera, and his own arrival? And add to that the fact that there are other files to deal with in the course of the normal work of the Congregation, and it seems that this is a more likely reason for the apparent delay than any alleged delaying actions out of a theoritical opposition to the Pope’s reforms.

 

At St. John Lateran, the real Ad Limina

The feast day of the dedication of the basilica of St. John Lateran is already a week ago, but on the occasion of their Ad Limina visit, the German bishops celebrated Mass at the papal basilica yesterday, and Archbishop Ludwig Schick gave the homily, in which he emphasised the significance of this particular church.

Here is my translation.

archbishop ludwig schick“Dear brothers!

It is not an obligatory part of the program of an Ad Limina visit to visit the Lateran basilica and celebrate Holy Mass here. But it makes a lot of sense to make a pilgrimage to this place, to give the Ad Limina visit its actual meaning and enrich the purpose of it. In the end it is about uniting ourselves closer to Christ, the saviour of the world. Here in the Lateran basilica this can be sensed and achieved most profoundly.

Why and how?

In the ciborium over the main altar of the Lateran basilica the heads of the Apostles Peter and Paul are venerated. Ad Limina Apostolorum – here at the Lateran we find them both. Here, like nowhere else, they both point towards Him for whom they gave their lives – towards Jesus Christ, the saviour of the world. Here Saint Paul reminds us, “Life to me, of course, is Christ, but then death would be a positive gain” (Phil. 1:21). And Peter invites us to confess with and like him: “You are the Christ, the Son of the living God” (Matt. 16:16). We come to the limina – the thresholds – of the Apostles Peter and Paul, and they lead us to Jesus Christ, the head of the Church, “the bishop and shepherd of our souls”. Christ is what the Church is about. He is the heart.

This church is consecrated to the Saviour, and is called “mater et caput omnium ecclesiarum urbis et orbis“. All churches, the buildings and the local churches are to service the saviour. This Ad Limina visit intends to renew us in the conviction and duty of serving Christ, HIM and His Kingdom of justice, of peace and joy in the Holy Spirit (cf. Letter to the Romans).

Here at the Lateran we also symbolically meet the Pope, sign and instrument of unity. The original papal see is here. The most important task of the Pope to maintain the unity of the Church is to root that unity in Jesus Christ and serve HIM in unity. In this respect I recall the words of Pope Benedict XVI from the Encyclical Deus caritas est, words that have become proverbial and which have often been quoted by Pope Francis: “Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction.”

saint john lateran

Today we celebrate a German mystic: Gertrud of Helfta. With Saint Mechthild of Hakeborn and Saint Mechthild of Magdeburg she is one of the great holy women of the Church. Her mysticism was directed at Christ, concretely the Heart of Jesus. Christ became man, the “Saviour of man”, not to atone for the debt of sin (satisfaction theory of atonement), but to re-establish the bond of love between people and God. In the bond of love with God in Jesus Christ, man turns to his neighbours, especially the poor and needy!

Dear brothers!

Ad limina apostolorum! To come, with the Apostles, to Jesus Christ, the Saviour of the world.

Ad limina apostolorum! To understand with them the Church, which is built on the foundation of the Apostles, which is much more than an institution, the Body of Christ, People of God, House that provides, promotes and guarantees communion with God and each other.

Ad limina apostolorum! To serve the people of God with them and like them, to proclaim and advance the Kingdom of God with a new zeal.”

German bishops on Ad Limina

dbk logoThe German bishops have announced the dates for their Ad Limina visit to Rome, later this month. The five-day pilgrimage to the graves of Saints Peter and Paul, as well as meetings with the Curia and several audiences with the Pope, will take place from 16 to 20 November. The last time the German Bishops’ Conference made an Ad Limina visit was in 2006, almost a  decade ago, almost double the time that should theoretically separate visits.

With 67 members, the Conference is so large that there will be three audiences with Pope Francis, with a final joint meeting on the 20th.

There are four Masses planned, one in each of the Papal Basilicas:

  • Tuesday 17 November, 4pm, in Saint John Lateran
  • Wednesday 18 November, 4pm, in Saint Paul-Outside-the-Walls
  • Thursday 19 November, 7:30am, in Saint Mary Major.

The Mass at the tomb of St. Peter, presumably on the 20th. is not open to the faithful because of limited space. The other Masses are open for attendance.

A press conference will be held on the final day, with Cardinal Reinhard Marx as president of the conference, in the Collegio Teutonico.

While the meetings with the Curia and the audiences with the Pope are private, the texts of the Pope’s addresses will undoubtedly be made public (whether he actually gives them or not – with the Dutch bishops in 2013 he did not give his planned address, after all). Pope Francis will find the German bishops firmly on his side in the refugee crisis, and he is not unfamiliar with some of the bishops – first of all Cardinal Marx, who is a member of the Council of Cardinals advising him about the reforms in the Curia – or their schools of thought. But as the German dioceses are among the world’s richest (and among the greatest financial donors as well), and the German state’s church tax causes unique and sometimes troublesome situations, Pope Francis may also have a thing or two to about income and expenses.

Love, trust and Jacob – Archbishop Koch’s homily

In an almost 2,000-word long homily during his installation Mass as archbishop of Berlin, Archbishop Heiner Koch took the figure of Jacob as a starting point to delve into what the love of and for God is. Love is not an emotion, he explained, but a decision, and it is based on trust. And that is the key to experiencing God, as even Jacob, on the run and forced to sleep under the naked sky with a stone for a pillow, discovered.

In my experience, the Old Testament patriarchs, with the possible exception of Moses, rarely feature in homilies. That alone makes this one worth a read. Besides that, it may also help some in thinking about their own relation with God.

koch installation

“Jacob, the supplanter, that is what they called him (cf. Gen. 27:36), and from him we hear in today’s reading. With a lie he had taken the rights of the first born from his brother Esau, and so provoked his vengeance. He had to flee and already on the first night of his flight he had to spend the night under the open sky. Night surrounded him: the night of those who have no home, of those who are guilty, of those who disappointed and alienated others. In that night he took a stone, but not only to rest his head on. He and his contemporaries attributed  a special power to stones, a divine connection: That is why they expected security and shelter from such a stone. In the middle of his night, Jacob trusts on the nearness of God through the power of the stone under his head: “I, Yahweh, am the God of Abraham your father, and the God of Isaac. I am with you. I shall keep you safe wherever you go, and bring you back to this country, for I shall never desert you” (cf. Gen. 28:13-15). In the middle of the night of his life, a dream reveals to him the closeness of God: In the middle of his homelessness he finds himself at home with God: “This is the abode of God, here God gives him, the refugee, home and security (cf. Gen. 28:17). A second dream breaks the hopelessness of his life: A ladder, on which the angels of God ascend and descend, connecting heaven and earth (cf. Gen. 28:12). Heaven is open for him, despite all his guilt and with all his desperation, powerlessness and homelessness.For him, night becomes a time of awakening is, from all seclusion and darkness.

In the middle of the night Jacob experiences what Christ proclaimed and lived: I, God, love you, man, so much, beyond all boundaries and conditions, I will not leave you. I am and will remain with you. I will be at your side:

If the powerful consider you nothing but a number, I was also a number to the powerful at the time of my birth. I am with you, refugee, as I also had to flee when I was a child. I am with you when people laugh at you, as they laughed at me. I am with you when the strike and make you bleed, as they made me bleed. I am with you, when people think your life is worthless as they did mine. I am with you when there is no room for you in the city, as there was no room for me. Neither do I come down from the Cross and leave the thief there to die. My love is without limits, my love will not leave you, man, alone: not you, Jacob, the supplanter, not the thief on the Cross and not the people and not you today.

That is the heart of the good new that we Christian far and wide vouch for: Christ the Saviour is here! You can rely on Him. He is the fundamental reason for our joy: “Gaudete semper! Dominus prope. Always be joyful! The Lord is near” (Phil. 4:4,5). I took these words from Saint Paul as the motto of my episcopal service. God doesn’t come sometimes, He is here: here and now, in Kreuzberg, Charlottenburg and Köpenick, in Potsdam and Greifswald, Brandenburg an der Havel or Frankfurt an der Oder, always and forever, in peace and suffering, in joy and need, when I am aware of His closeness and when He seems far from me, in life and in death: He is and remains near to us.  Setting no limits to human life! That is what we Christians must stand for, also when we are not supported from all sides.

This message changes everything: what perspective on life it opens, far beyond the limits of the tangible world and beyond death. Christians are people of a wide horizon, who will not be bound by circumstances of the here and now. What hope and confidence, especially in the dark times of life, may break forth from this experience of God’s closeness!

Such commitment is there, but also challenge: Leave no one ever alone: neither the unborn child, nor the homeless, the failed, the sick, the disabled, the powerless nor the dying! Set no limits for human life!

Everything, in Berlin, in Brandenburg, in Vorpommern, now depends on learning to see HIM, to discover HIM, to find HIM especially in the darkness of our lives. That is why we are here as Church: to help people discover God in their lives, sometimes in a long struggle, a long process of searching – that is what we are here for as Christians and as Church.

But: is there really such a God? Can I experience Him as a reality or does He prove to be just an empty phrase or ideological superstructure? In answering this question all people, without exception, are believers. Man does not have the choice to be a believer or not. In the decisive questions of life, and especially in the crucial question of God, man encounters his quintessential decision of faith: one believes that there is nothing beyond the visible and understandable world, and the other believes that there is a God beyond our thinking and seeing. One believes that it all ends with death, and the other that death is the portal to eternal life. One believes that God exists and the other that He does not. Everyone lives in faith. In the de facto pursuit of life man can not be indecisive about the question of God: Either he prays to God or he doesn’t. He either struiggles with God or not, either God means something in his life, or He does not. His concrete, practical life provides the answer to the question of his faith: “Do you believe that there is a God, or do you believe that there is no God?”

With that also comes the questions: “Can I perceive, see, recognise God today? Can I experience and learn to see Him like Jacob did?”

The story of Jacob provides the answer: You will see Him when you build on Him, when you trust on Him. Trust broadens the outlook, mistrust on the other hand blinds. That is just as true in politics as in personal life. When two people meet, recognise each other, as Scripture has it, they must trust one another. Precisely that is the leap of faith, it is the leap of my trust. Without such trust there can be no experiencing God. You must dare to live in trust with God, and you will experience that God exists. That is the key to God: your trust.

The theory of science describes this when she says that the object to be studied always defines the method of investigation. A scientific object must be studied with scientific methods and a historical event with historical methods. Carrying this thought over to the knowledge of God: If God is love, He can only be known through love. We see God at the cost of our hearts, our trust. There is no easier way! There can be no knowledge of God outside of my trust.

And then, love is much more than just a feeling, but rather a decision. Especially in difficult times this becomes profoundly clear in terms of God’s love: When I no longer hear antyhing from God, when I can no longer understand Him, no longer grasp Him in my own terms,, when I feel that God is greater than my thoughts and feelings, when I no longer see His path in my hour of need, then precisely these hours become a question to me: Can God rely on my love, even when I don’t see Him? Is the decision of my love for Him so strong that it proves itself in such hours? Do I trust in God even then, and can He rely on me under such a burden? I am always touched when I consider that Christ asked Peter, before he entrust him with his great office, three times, “Do you love me?”(cf. John 21: 15-23). He does not ask, “Do you believe this and do that?” but enquires three times about his love. “Do you love me?” This questions becomes also for us the decisive question about our knowledge of God: “Do you love me?” I am convinced that most people do not know God, as they are unwilling to trust God, to give Him their hearts, their love. But precisely this path is the only path to experience that I am not alone in the days and nights of my life and that my night is therefore thrown open to Easter morning. Give God a chance! Give Him your trust!

And what if we can answer Christ’s question to us, about our love, just as hesitantly as Peter or perhaps even poorer and more pathetic? Let’s look once again at Jakob, the supplanter, with this question. His path with God is not ended, he must continue on, considerably further. Love is never done, love is always searching. I also ask you, the unbaptised, and you, who have another religion, to go with us on this search. We are grateful for your life experiences. You are a great wealth for us with your searching and your meaningful questions about life and faith. We are probably much closer to each other than we think, and perhaps we will discover on our common path not only we are searching for God, but God has already been searching for us, not only that we are looking for God, but that He is looking for us. Perhaps we can help each other in this way to discover this God, who in Paradise already asked man, “Where are you?” (Gen. 3:9).

How good it is to recall at such times that our love for God is not the decisive factor,  but God’s love for us, that His love stands firm and is reliable, that He serves us and washes our feet and not we His. Perhaps a small and quick prayer can then also help, such as, “Dear God, do not let me go!”

My dear sisters and brothers! Learning to love God together and through and in Him our sisters and brothers and all people whom God entrusts to us: to proclaim this – as the Gospel tells us today – to be seeds in the hearts of men. That is the great project of our diocese in all its effects on our parishes, communities and institutions! It is the fullness of life and the love of God, from which we all live and which carries us, also with our fractures, which we can often no longer heal. Should we not address these concerns in our time in completely new ways, with new emphases, consequences and focus? The future of the Church is not a carbon copy!

Is this not also the ecumenical path, which I would join and build up consciously and decidedly? Learning to love God, how important is this mutual way for us and our society!

Does this path of love not lead directly to the weak, the poor and disadvantaged of our society, in whom God challenges us and our love? The current need of refugees and their families is for us not just a burning and challenging social question, it becomes question of our faith. Without people in need, awaiting our love, we can not find God, who is love, and we remain blind for his closeness. He is close to us in them!

Dear sisters and brothers, from my heart I want to go this path of learning to love with you. Please come with me on our common path!

+ Archbishop Dr. Heiner Koch”

 Photo credit: KNA

Pallium day, new style

palliumOn the feast of the two foster fathers of the Church, Saints Peter and Paul, it’s also Pallium day. The new metropolitan archbishops come to Rome to receive the sign of their union with the Holy Father and take it back home to their provinces. But this time around we’ll see the introduction of the new form of the ceremony. While the archbishops still receive their pallia from the Pope, the official act of imposition will take place in their respective cathedrals, and it will be the Apostolic Nuncio, the official representative of the Pope, who will do the honours. This to emphasise the home churches over Rome, although most archbishops still travel to Rome to concelebrate today’s Mass with the Holy Father.

This is the list of the 46 new archbishops who will receive palia:

  • Archbishop Richard Daniel Alarcón Urrutia, Cuzco, Peru
  • Archbishop Oscar Omar Aparicio Céspedes, Cochabamba, Bolivia
  • Archbishop Freddy Antonio de Jesús Bretón Martínez, Santiago de los Caballeros, Dominican Republic
  • Antonio Cardinal Cañizares Llovera, Valencia, Spain
  • Archbishop-elect Erio Castellucci, Modena-Nonantola, Italy
  • Archbishop Blase Joseph Cupich, Chicago, United States of America
  • Archbishop Alojzij Cvikl, Maribor, Slovenia
  • Archbishop Filomeno do Nascimento Vieira Dias, Luanda, Angola
  • Archbishop José Antonio Fernández Hurtado, Durango, Mexico
  • Archbishop Anthony Colin Fisher, Sydney, Australia
  • Archbishop Denis Grondin, Rimouski, Canada
  • Archbishop Justinus Harjosusanto, Samarinda, Indonesia
  • Archbishop Stefan Heße, Hamburg, Germany
  • Archbishop Vicente Jiménez Zamora, Zaragoza, Spain
  • Archbishop Beatus Kinyaiya, Dodoma, Tanzania
  • Archbishop Martin Kivuva Musonde, Mombasa, Kenya
  • Archbishop Heiner Koch, Berlin, Germany
  • Archbishop Peter Fülöp Kocsis, Hajdúdorog (Hungarian), Hungary
  • Archbishop Florentino Galang Lavarias, San Fernando, Philippines
  • Archbishop Julian Leow Beng Kim, Kuala Lumpur, Malaysia
  • Archbishop Djalwana Laurent Lompo, Niamey, Niger
  • Archbishop David Macaire, Fort-de-France-Saint Pierre, Martinique
  • Archbishop Thomas Ignatius MacWan, Gandhinagar, India
  • Archbishop Thomas Aquino Manyo Maeda, Osaka, Japan
  • eamon martinArchbishop Eamon Martin, Armagh, Northern Ireland (pictured at right before the tomb of St. John Paul II today).
  • Archbishop Edoardo Eliseo Martín, Rosario, Argentina
  • Archbishop Jean Mbarga, Yaoundé, Cameroon
  • Archbishop Max Leroy Mésidor, Cap-Haïtien, Haiti
  • Archbishop Celso Morga Iruzubieta, Mérida-Badajoz, Spain
  • Archbishop Benjamin Ndiaye, Dakar, Senegal
  • Archbishop George Njaralakatt, Tellicherry (Syro-Malabar), India
  • Archbishop Francescantonio Nolè, Cosenza-Bisignano
  • Archbishop Juan Nsue Edjang Mayé, Malabo, Equatorial Guinea
  • Archbishop Kieran O’Reilly, Cashel and Emly, Ireland
  • Archbishop Carlos Osoro Sierra, Madrid, Spain
  • Archbishop Antony Pappusamy, Madurai, India
  • Archbishop Vincenzo Pelvi, Foggia-Bovino, Italy
  • Archbishop José Antonio Peruzzo, Curitiba, Brazil
  • Archbishop Gustavo Rodriguez Vega, Yucatán, Mexico
  • Archbishop Charles Jude Scicluna, Malta
  • Archbishop Menghesteab Tesfamariam, Asmara (Eritrean), Eritrea
  • Archbishop Edmundo Ponziano Valenzuela Mellid, Asunción, Paraguay
  • Archbishop Lionginas Virbalas, Kaunas, Lithuania
  • Archbishop John Charles Wester, Santa Fe, United States of America
  • Rainer Maria Cardinal Woelki, Köln, Germany
  • Archbishop Stanislav Zore, Ljubljana, Slovenia

One of these is not a bishop yet. Archbishop-elect Erio Castellucci will be consecrated and installed as archbishop of Modena-Nonantola on 12 September, which is also the date from which he can actually wear his pallium. The newly appointed archbishop of Berlin, Heiner Koch, is also yet to be installed (on 19 September).

Next to Archbisop Koch, two other German archbishops will also receive the woolen pallium. For Cardinal Woelki it will be his second: he already received one after becoming the archbishop of Berlin, but as the pallia are attached to the archdioceses more than to the person, he will receive a new one since he is now the archbishop of Cologne. Hamburg’s Archbishop Stefan Heße (pictured below offering Mass at the Basilica of Santo Stefano Rotondo al Celio – title church of another German, Cardinal Friedrich Wetter, emeritus of Munich –  yesterday) is the third German prelate receiving the pallium.

hesse rome

Archbishop Heße was interviewed on Saturday by the German section of Vatican radio. He emphasised the value for the Church in Hamburg, which is small in number and large in territory, to be so closely united to the Pope, and he also explained how he will mark the official imposition of the pallium in Hamburg, which will take place in November:

“I was only ordained as bishop a little over three months ago, and that was actually the key moment: and I think also for the people in the Archdiocese of Hamburg, who have waited for their new bishop and have accepted me kindly. That was even the first consecration of a bishop in Hamburg’s Mariendom, as all previous bishops already were bishops before. I was consecrated there, and they made every effort to celebrate that. Therefore I said that we should tone it down a bit with the pallium. The pallium is a sign which is inserted in the liturgy. That is why the imposition in Hamburg by the Nuncio will take place during a Mass, which we will celebrate on the first of November. We will invite all altar servers from the Archdiocese of Hamburg and organise a day for them, since these young people are so close to the liturgy. That is why i thought we should celebrate it with them; and it is also a chance for me to come into contact with the youth and also emphasise the community with Rome and the Pope through the pallium.”

xiao zhe-jiangThere is one more archbishop who should receive the pallium, but who can’t because of the political situation in his country. He is Archbishop Paul Xiao Ze-Jiang, of Guiyang in China. While the Holy See recognises him as the archbishop of Guiyang, the Chinese government says he is merely the bishop of Guizhou, which is a circumscription they have created in 1999 out of Guiyang, Nanlong (the only suffragan diocese of Guiyang, without a bishop since 1952) and Shiqian (an apostolic prefecture without a prefect since 2011). It is unknown if and when Archbishop Xiao will receive his pallium.

Photo credit: [1]  Archbishop Eamon Martin on Twitter, [2] Archdiocese of Hamburg on Twitter, [3] UCAN directory