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Lenten Pastoral Letter 2008
by Bishop Peter Bürcher

Dear brothers and sisters,

Today I have the joy of sending my first Pastoral letter to all Catholics in Iceland. From all my heart I thank the priests who will read it to you on this Sunday before Lent 2008.

I have been asked many times what my first impressions of Iceland were. My answer has been; everything is new to me: the language, the particular and ever changing climate, the beauties of nature, the long nights during this period of the year and especially the warm hearted people of various backgrounds, the Catholic community which is very much alive and ever growing: Were there not 156 baptisms in 2007 and only 16 deaths. I am very happy to be your bishop who has come to serve you. I hope that one day, like Bishop Johannes Gijsen whom I would like to thank again, I will be able to say that the years passed in Iceland were the most beautiful in my life. I do want to thank you all for your faithful prayer for your Bishop.

Today the Gospel offers us one of its most beautiful passages, that is to say the Beatitudes: “Rejoice and be glad… for your reward is great in heaven!”. What are the reasons why we can be happy today?

In every moment, in spite of our shortcomings, we try to do the will of God. It is God who made us. He created us in Jesus Christ so that our acting may be truly good and in conformity with the path that God has traced out for us and that we have to follow. Trying to improve continually in order not to step back. This was the resolution that Pope John XXIII formed for his life: to accomplish well what he had to do in the present moment as if he were born only for that moment.

Dear brothers and sisters it might be that you progress in your life with the greatest of ease, as do other people around you. Might be that you earn a lot of money. We all need money but it doesn’t necessarily provide true inner peace and happiness. Still, each of you is looking for true happiness. Try to find it! But don’t search too far away! Don’t travel to the ends of the world to find it! For, if you are seeking happiness far away from you, you won’t ever find it.

So, where is true happiness to be found? Where is it? Happiness, of course, will be complete only in Paradise. But for the present moment, Jesus himself points to it in today’s Gospel: “Happy the peacemakers… happy those who hunger and thirst for what is right…”. These are the words of the same Jesus who said in Nazareth: “The Spirit of the Lord is upon me”. And this Spirit of God is truly strength, light, joy and peace. So don’t search for it elsewhere: it is in you, in your heart.

Nonetheless, even if we normally let God guide us with his Spirit of Love, the Tempter can prowl around in wait for us to lead us astray. Let’s therefore be vigilant and ready – if necessary – to convert our hearts!

On our own we are not able to reach true happiness; we need the Holy Spirit and also the help of other people. Let’s open our eyes and hearts for the many people around us who let God’s Spirit guide them. They serve others and radiate peace and the joy of their faith in God. They discovered God to be the treasure of their lives as it is He who makes them really happy. Speaking about Saint Paul, Saint John Chrysostom said: “He was rich with the love of Christ which was the greatest of all things to him. While he had this, he reckoned himself the most blessed of men.” This is also the path that is proposed by Lent, which is starting this week. So let us come in great numbers to church to set out together on this path this Ash Wednesday.

Last year, our Pope Benedict XVI invited us to walk this path: “May Lent be for every Christian a renewed experience of God’s love given to us in Christ, a love that each day we, in turn, must “re-give” to our neighbour, especially to the one who suffers most and is in need. Only in this way will we be able to participate fully in the joy of Easter. May Mary, Mother of Beautiful Love, guide us in this Lenten journey, a journey of authentic conversion to the love of Christ.” This year the Pope invites us to mark this Lenten time of grace with the giving of alms.

I wish you, dear brothers and sisters, that the Holy Spirit may dwell more deeply in you. May you discover Him in yourselves, may you discover him in others! I am convinced that we will be able to do so more and more, with an always greater heart, ready to love. “You must love the Lord your God with all your heart… and your neighbour as yourself!” Now, this is our Christian identity card, or if you prefer, our kennitala of true happiness. “Rejoice and be glad … for your reward is great in heaven!”

Your Bishop Peter.

Reykjavík, 27 January 2008

Mt 5:12
Mt 5: 6
Lk 4:18
Hom 2 on St Paul
Pope Benedict XVI, Messege for Lent 2007, Vatican 21 November 2006
Cf. Pope Benedixt XVI, Message for Lent 2008, Vatican, 30 October 2007
Mk 12:30-31 (cf. Dt 6:4-5; Lv 19:18)
Mt 5:12

Jan. 2007

LENTEN MESSAGE 2007

Bishop Johannes Gijsen

This will be the last Lent-message I will bring you as your bishop. In October of this year I will – if the Lord allows – become 75 years old. This is the age at which a bishop of the Catholic Church has to resign. That means: Although he remains bishop, he has to give up the administration of his diocese, and to ask the Holy Father to appoint a younger one. I have already written my letter of resignation and may expect that at the end of the year the new bishop will take place at the see of Reykjavík.

For me this is a good cause, I think, to point out at the beginning of Lent, the period in which the Church invites us to reflect our way of thinking and doing as Christians, some head-lines of our faith and its consequences for our life. The Gospel of today – the story of the temptation of Jesus in the wilderness – tells us very clearly which those have to be.
The main point is the respect for God and his leadership. Not we as human beings have to destine the course of things in our life and in the world, but God, our Creator. Jesus says: “You must worship the Lord your God and serve Him alone.” In our time this is not self-evident. Many people –although if they recognize the existence of God as the deepest cause of the world – think that they themselves may mould their life into concrete form and organize the world according to their own ideas and desires. The commandments of God seem to them at the utmost to be guidelines you may follow or not. But we have to take seriously what God has said to us, particularly by the revelation of Jesus, his Son. This we know by the proclamation of the Church. Besides we have to honour God, like Jesus has done, by our adoration and our prayers. All this we have not to conceive as a burden, but as an opportunity to be sure that our life will get a stable fundament as well as a clear perspective, because God wishes to carry us like a father carries his children, to preserve us from false decisions and to show us the right view on the possibilities we experience around us to build up the world in favour of all people, and – along this road – to assure us of his love.

Three points the Gospel underlines regarding our way of realizing our honouring of God:
We have not to look only or mainly for material wealth. Not much money, plenty of food and luxury will guarantee a happy life. “Man does not live on bread alone,” Jesus says. Although we need food and clothes and we have to work for it, it will be more important to use the material things to build up a life of love and goodness, not only for ourselves, but for all people we meet, particularly for our family.
Also power will not give the real happiness. Jesus – the powerful Son of God – has shown us that we have to serve others. Only this guarantees good relationships between human beings. Perhaps this may cost self-conquest, but the reward for it will be a pure and peaceful heart and the arrival in heaven.
If we only look for a material wealth for ourselves and to get a hold on others we are serving the Devil. Jesus however says: only God has the right to be adored.

Therefore we have, particularly during Lent, to reflect our desires, our way of life and our behaviour. We have to renew and to deepen our relationship with God. Has He the main place in our considerations? Are his commandments for us the real rules of our life? Do we honour God by regular praying and by participation in the Holy Mass and other sacraments of the Church? Do we work for the good of our family, but will we also give our time and interest to all its members? Are we prepared to serve others, particularly the poor, the lonely and the and the sick and older people? And let we God be the only Ruler of our life?
If we try to affirm all these questions, we may be sure that we are really Christians. This would be for me the most beautiful result of my working among you as your bishop.
Hoping that this may be so, I thank you for it heartily and wish you a joyful rise into Easter.

Jóhannes Gijsen
bishop of Reykjavík
Reykjavík, the 1st of February 2007

Jan. 2007

World Day of the Sick
February 11, 2007

On February 11 1858 the Holy Virgin Mary appeared to Bernadette Soubirous, a girl of 14, in a cave near Lourdes in Southern-France. Since then this place, which before was a little known village, has been the most visited place for pilgrimage of Christian people in the world. The most important reason is the fact that very many sick and suffering people have found some remedy for their suffering, and some have even been totally cured. As important are the spiritual “miracles” that have happened to the people – unhappy people go home happy, belief has replaced their doubts. The sick as well as the healthy find solace there and increased strength through the intercession of the Holy Virgin Mary.
No one else but Pope John Paul II, who himself had to suffer sickness and pain in his last years, chose February 11, the day of remembrance of the first apparition of Our Lady in Lourdes, as the “World Day of the Sick”. With that he declared his solidarity with all of those that have to suffer and on the other side he encourages us to show compassion and care for those of us who are sick, as well as our suffering brothers and sisters. At the same time he reminded us of a matter that is at the centre of the Christian message.
If we ask ourselves what characterizes our ideas about Jesus Christ, we would first think of the crucified, the risen and the baby in the manger, but also of his compassion for the sick. That is how his contemporaries saw him, he was the one who cared for the sick, as he said himself: “It is not the healthy who need a doctor, but the sick” (Mt 9:12).
He also also told the disciples, when he sent them on their missioin, to care for the sick. The Church has taken up this work as an important part of her duty. She knows with certainty that she can activate the healing power of her Lord if she calls upon his name.

This care for the sick and dying people was always a heartfelt part of the Church’s mission. She was left in no doubt that the Lord would support her in this care with his graces. From the beginning she has prayed specially for the sick. And she believes and proclaims that among the seven sacraments there is one that is established precisely to strengthen those that suffer from some sickness or other by giving them the anointment of holy chrism, accompanied with prayer and the imposition of hands.
But this care for the sick is by no means only the matter of the priests. Through the centuries a tradition was developed within the Church where we talk about the Seven Spiritual Works of Mercy and the Seven Corporal Works of Mercy as the duty of every Christian and a way to redemption.
Among the Seven Corporal Works is the fifth: to visit the sick. Among the others there are: to feed the hungry, to give drink to the thirsty, to clothe the naked, to harbour the harbourless and to visit the imprisoned. It is also no coincidence that this is a direct citation from the gospel of Matthew, where Jesus is telling in a parable about his return at the end of time when everyone is gathered to receive his judgement. Those who performed the so called Corporal Works will be received into heaven, although they didn’t realize that they met Jesus exactly in those poor individuals: “I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me” (Mt 25:40).
There Jesus says to us all: whenever you have discovered sorrow and mourning in the face of the suffering and didn’t cover your faces, you have seen me.
When the blessed have found the suffering Christ in their poor brothers, what then should the least of those brothers see? The should not have to look at faces full of hate and contempt, but at the faces of people where they can also recognize the face of Christ.
The blessed recognize the suffering Christ in the least of their brothers and the suffering find the mercyful Christ when they look at those that help them. That is one and the same Christ.
In the course of the centuries many have tried to follow this teaching of Christ and to give us a clear precedent. We only have to remember the best known saints of charity who particularly took care of the sick: Such as Francis of Assisi, Elizabeth of Hungary or Mother Teresa. They dedicated their life and work to the care for the sick, among the rich and the poor.
One of them is the Empress Placilla, who lived in the fourth century. In her biography we read: “The strength of her dignity led Empress Placilla, the wife of Theodocius the Great, not towards arrogance, but kindled in her ever stronger the longing for God. She did charitable work in order to thank God, her Creator. For example she tended those that were crippled in some way. She didn’t send her servants or guards, but went by herself and gave to each what he needed most. In the same way she went from one guesthouse to the other and tended the sick herself. She herself took the pots and pans, tasted the soup, broke the bread, gave them a bite, washed out the beaker and did all of those things normally reserved for the servants and maids. And if someone tried to prevent this, she answered: “To distribute money belongs to the imperial dignity, but I offer up for the imperial dignity itself personal service to the Giver.””
Placilla didn’t order anyone to serve the sick and ailing in her name, nor did she finance such a service and put it into the hands of others, but rather she left her palace and the comfort, searched for the sick both at their homes and in the hostels and then did what she could to show them care.
Therefore, the main thing is to visit the sick, but not to leave them alone, and to inform oneself about where they are and how they are. This is especially the task of us, the priests, who are willing to visit patients, both in hospitals and homes for the aged people, or at home. But regretfully we often simply lack the necessary information. Therefore the parishioners are kindly asked to let the priests know if someone in the family or one of their friends or colleagues is in hospital and expects the visit of a priest. Those visits are not only important for the sick and the weak, but also for the priest. Here he is doing his work as a true disciple of his Master who cared so much for the sick and needy. Perhaps each priest first and foremost recognizes his vocation under three circumstances: In the liturgy, especially at Holy Mass, in the confessional and visiting the sick. Don’t hesitate to make contact with the priest. By doing that you are helping him to fulfil his duties as a priest.
But care for the sick and elderly is not only the work of the priests. Like many examples display – and I mentioned some of them before – it is the concern of all Christians. In many parishes, for example, there is a group of people organizing and going on visits to hospitals or old peoples’ homes. We should think about the possibility of organizing this also here among the Catholics in Iceland.

“I was sick and you looked after me.”
Those are the words of Christ himself. We will not find him in deep thoughts or emotional prayer if we do not find him in the face of those that need us. Christian faith is far from being just a matter of the heart, a private matter or a child’s belief.
It is very real.
The one who looks after the sick will discover that.

Sermon of Fr. Jürgen Jamin
in Christ’s Church in Landakot, Sunday, February 11
on the occasion of World Day of the Sick

1.3.2006

On Conduct in the Mass
and in the Liturgy

On the 23d of October 2005 the “Year of the Eucharist” was completed with a festive act in Rome. The purpose of this year, from October 2004 till October 2005 was to encourage Catholics all over the world to deepen their understanding of the mystery of the presence of Jesus Christ in the most holy Eucharist, primarily by taking part in Holy Mass and prayer meetings outside of Mass.

When we consider the innermost core of this mystery of faith – that Christ gives himself, his body and blood in the forms of consecrated bread and wine – then we should realize that also we have to give ourselves, body and soul, when we receive this sacrament. Therefore the communion is not only something spiritual that happens inside us, but it also concerns our bodies and our physical conduct in church. A few years ago the well-known radio-host, Jónas Jónasson, gave an advent-lecture for the Catholic Lay-Society in the parish-hall in Landakot. In it he recalled the memories from his youth when he visited the Landakot-School and his acquaintance with the Montfort-priests and the St. Joseph’s sisters. From time to time he went to Mass in our cathedral and was fascinated by the service of the altar-boys. He would very much have liked to be one of them, dressed in a beautiful gown and rochet, in order to “serve the Invisible in a visible way,” like he himself put it. We can hardly describe the liturgy and our conduct in a better way than with these words of Jónas: “to serve the Invisible in a visible way”. And that is precisely what we do with our bodies.

For example, when the president of Iceland takes part in a concert he enters the hall as the last of all guests. Everybody stands up to show him, or rather his office, respect, and they do not sit down until he has been seated. If we show a person such respect, how much more respect do we then owe to God and all that relates to Him! And here we can correct many things.

It starts with entering a building called “a church”, to be in a holy place. At the consecration of a church-building a special place is proclaimed inviolate and it shall belong to God alone – disconnected from any other purpose and use, so that man becomes aware of that which is more than nature or the act of man: the holy. But how can a place be holy? Not by its own strength. Nothing created can by itself become home to the holiness of God. A place becomes holy when God Himself makes it holy. It happens when God approaches the place, becomes present, makes it to his dwelling place. But God is everywhere in heaven and on earth. Yes, it is true, no place is without God. But our faith tells us from the presence of God and his dwelling place in a special spot, i.e. man becomes aware of God’s presence: “God is here”. It starts in the Old Testament, for example in the story about the dream of Jacob. He saw a stairway rest on the ground, with its top reaching to the heavens; and God’s messengers were going up and down on it. “When Jacob awoke from his sleep, he exclaimed, ‘Truly, the Lord is in this spot, although I did not know it!’ In solemn wonder he cried out: ‘How awesome is this shrine! This is nothing else but an abode of God, and that is the gateway to heaven!’” (Gen 1, 28, 10). And in Exodus is written that God appeared to Moses in a flame out of a bush. When Moses came closer to investigate this, God called him from the bush: ”Come no nearer! Remove the sandals from your feet, for the place where you stand is holy ground” (Ex 3, 1).

As soon as we enter a church we dip our fingertips into a bowl of water and make the sign of the cross with consecrated water. These are the last remnants of the foot-washing by the early Christians before entering church. But for us this is in remembrance of our baptism.
We are still in the front hall of the church where people usually gather for a short conversation after Mass. But this space is no less a part of the church than the main building of the church or the choir around the altar. Therefore we are encouraged to show the delicacy of not disturbing the worship of others by talking in the front room of the church. There are always some visitors who want to pray silently after Mass inside the church or listen to the postlude of the organ. It is intolerable that people speak loudly in the front hall of the church while other people are still praying! Therefore refreshments are offered in the parish-hall after Mass on Sunday so that people can have the opportunity to meet and chat – but please do not do so any more inside the church!

Before we take our seat on the bench we kneel to show our adoration of Jesus Christ who is present in the tabernacle. If we for health reasons can no longer kneel down, it is recommended that we bow our heads as a sign of respect. It is also recommended that we do not sit down immediately but kneel for a while in order to show adoration and reverence to God.

A worthy acceptance of the Eucharist not only demands that the recipient is spiritually prepared within himself. The outer conduct of the recipient is also subject to some conditions. It should be reverential. This reverence should also appear in the conduct of the individual. It is not fitting when going to the table of the Lord to have chewing gum in the mouth or have both hands in the pocket (as some men can be observed to do) or keep gloves on the hands. Other people want to receive the host between their fingertips instead of putting it directly on the palm or on the tongue. Still others want to take the host with them and consume it on their way to the seat, often chewing, which is highly inappropriate.

When receiving the Eucharist we should clasp our hands. We receive the Eucharist at the communion-rail as soon as it is put in our palm or on our tongue. Then we return to our seat with clasped hands. It is recommended that we for a moment reverently and thankfully kneel after having received this great gift of God. In order to be able to concentrate still better, it is good for us to close our eyes or hide our face in our hands.

In his book “The Horizon of Devotion”, the German theologian Karl Rahner says: “In innumerable instances we can find the inner and the our side of man. Both are different from the other and yet they belong together. The inner is only then totally and absolutely completed when it appears and materializes in the outer. The outer can under certain circumstances be deceptive (like the kiss of Judas), without the inner, which shall in this way become reality and communicate itself, being really present there. But the outer can also, when man does it freely in accordance with its meaning, make the inner happen. Many have for example discovered in their mind what prayer really means when they knelt down on their knees…”
Our conduct and behaviour in the liturgy is important because we are human beings, created with a body and a soul!

Rev. Jürgen Jamin

(A sermon held in Christ’s Church
on the Feast of the Presentation of the Lord,
January 8, 2006)

Statement from the Nordic Bishops´ Conference

The Nordic Bishops´ Conference
deplores the publication of cartoon drawings
of the Prophet Mohammed

The Danish newspaper Jyllands-Postens publication of cartoon drawings of the Prophet Mohammed has been given widespread attention among Muslims and many others, all over the world. Many have experienced that their religion has been attacked and devalued.

The Roman Catholic Bishops´ Conference of the Nordic countries deplores this attack on religion and the undoubted hurt which it has caused among our Muslim friends. For the vast majority of people, religion gives meaning to their lives, and its tenets are the source of the traditions and rules by which they live. Again and again, in our Nordic area, it seems that certain opinion makers feel that they are wholly free to say what they wish without any respect for the understanding and beliefs of other people. We welcome free and open discussion which searches for the truth but in a context and climate of mutual respect and knowledge about what one is speaking of.

Our sympathies go out to our Muslim sisters and brothers, and we assure them of our prayers to the one God that we believe in that he will support us and come to our protection.

Click here for source.

Link to the
ENCYCLICAL LETTER
DEUS CARITAS EST
OF BENEDICT XVI

Summary
Vatican Information Service

GOD IS LOVE: FIRST ENCYCLICAL OF BENEDICT XVI

Given below is a summary of Benedict XVI's first Encyclical, entitled "Deus caritas est" (God is love). Dated December 25, Solemnity of the Nativity of the Lord, it considers the question of Christian love.

The Encyclical is divided into two long parts. The first, entitled, "The Unity of Love in Creation and in Salvation History," presents a theological-philosophical reflection on "love" in its various dimensions - "eros," "philia," and "agape" - highlighting certain vital aspects of God's love for man and the inherent links that such love has with human love. The second part, entitled "The Practice of Love by the Church as a 'Community of Love'," concerns the concrete implementation of the commandment to love others.

PART ONE

The term "love" - one of the most used, and abused, words in today's world - has a vast field of meaning. In this multiplicity of meanings, however, the archetype of love par excellence that emerges is that between man and woman, which in ancient Greece was given the name of "eros." In the Bible, and above all in the New Testament, the concept of "love" is rendered more profound, a development expressed by the rejection of the word "eros" in favor of the term "agape" to express oblate love.

This new view of love, an essential novelty of Christianity, has not infrequently been considered in a completely negative sense as the refusal of "eros" and of all things corporeal. Although there have been tendencies of this nature, the meaning of this development is quite different. "Eros," placed in the nature of man by his Creator, needs discipline, purification and maturity in order not to lose its original dignity, and not be degraded to the level of being pure "sex," becoming a mere commodity.

The Christian faith has always considered man as a being in whom spirit and matter are mutually intertwined, drawing from this a new nobility. The challenge of "eros" may be said to have been overcome when man's body and soul are in perfect harmony. Then love truly becomes "ecstasy," but not ecstasy in the sense of a passing moment of euphoria, but as a permanent departure from the "I" closed within itself towards freedom in the giving of self and, precisely in this way, towards the rediscovery of self, or rather, towards the discovery of God. In this way, "eros" can raise the human being "in ecstasy" towards the Divine.

Ultimately what is necessary is that "eros" and "agape" never be completely separated from one another; indeed, the greater the extent to which the two - though in different dimensions - find their right equilibrium, the more the true nature of love is realized. Although initially "eros" is, above all, desire, in approaching the other person it will ask ever fewer questions about itself and seek ever more happiness in the other, it will give itself and desire to "be there" for the other. Thus the one becomes part of the other and the moment of "agape" is achieved.

In Jesus Christ, Who is the incarnate love of God, "eros-agape" achieves its most radical form. In His death on the cross, Jesus, giving Himself to raise and save mankind, expressed love in its most sublime form. Jesus ensured a lasting presence for this act of giving through the institution of the Eucharist, in which, under the species of bread and wine, He gives Himself as a new manna uniting us to Him. By participating in the Eucharist, we too become involved in the dynamics of His act of giving. We unite ourselves to Him, and at the same time unite ourselves with everyone else to whom He gives Himself. Thus we all become "a single body." In this way, love for God and love for others are truly fused together. The dual commandment, thanks to this encounter with the "agape" of God, is no longer just a requirement: love can be "commanded," because first it was given.

PART TWO

Love for others rooted in the love of God, in addition to being the duty of each individual faithful, is also the duty of the entire ecclesial community, which in its charitable activities must reflect Trinitarian love. An awareness of this duty has been of fundamental importance in the Church ever since her beginnings; and very soon the need became clear for a certain degree of organization as a basis for a more effective realization of those activities.

Thus, within the fundamental structure of the Church, the "deaconry" emerged as a service of love towards others, a love exercised collectively and in an ordered fashion: a concrete service, but at the same time a spiritual one. With the progressive growth of the Church, the practice of charity was confirmed as being one of her essential aspects. The Church's intimate nature is thus expressed in a triple duty: announcing the Word of God ("kerygma-martyria"), celebrating the Sacraments ("leiturgia"), and the service of charity ("diakonia"). These duties are inherent to one another and cannot be separated.

Beginning in the nineteenth century, a fundamental objection was raised against the Church's charitable activity. Such activity, it was said, runs counter to justice and ends up by preserving the status quo. By carrying out individual acts of charity, the reasoning went, the Church favors the preservation of the existing unjust system, making it in some way bearable and thus hindering rebellion and potential transformation to a better world.

In this way, Marxism sought to indicate in world revolution, and in the preparations for such revolution, a panacea for social ills; a dream that has since been shattered. Pontifical Magisterium - beginning with Leo XIII's Encyclical "Rerum novarum" (1891), and later with John Paul II's three social Encyclicals: "Laborem exercens" (1981), "Sollicitudo rei socialis" (1987), and "Centesimus annus" (1991) - has considered the social question with growing attention and, in facing ever new problems, has developed a highly complex social doctrine, proposing guidelines that are valid well beyond the confines of the Church.

The creation of a just order in society and the State is the primary duty of politics, and therefore cannot be the immediate task of the Church. Catholic social doctrine does not want to give the Church power over the State, but simply to purify and illuminate reason, offering its own contribution to the formation of consciences so that the true requirements of justice may be perceived, recognized and put into effect. Nonetheless, there is no State legislation, however just it may be, that can make the service of love superfluous. The State that wishes to provide for everything becomes a bureaucratic machine, incapable of ensuring that essential contribution of which suffering man - all mankind - has need: loving personal dedication. Whoever wants to dispose of love, seeks to dispose of man.

In our own time, one positive collateral effect of globalization appears in the fact that concern for others, overcoming the confines of national communities, tends to broaden the horizons of the whole world. Structures of State and humanitarian associations both support, in various ways, the solidarity expressed by civil society; thus, many charitable and philanthropic organizations have come into being. In the Catholic Church too, as in other ecclesial communities, new forms of charitable activity have arisen. It is to be hoped that fruitful collaboration may be established between these various elements. Of course, it is important that the Church's charitable work does not lose its own identity, lost against the background of widespread organized charity of which it is simply another alternative. Rather it must maintain all the splendor of the essence of Christian and ecclesial charity. Therefore:

Christian charitable activity, apart from its professional competence, must be based on the experience of a personal encounter with Christ, Whose love touched believers' hearts, generating within them love for others.

Christian charitable activity must be independent of parties and ideologies. The program of Christians - the program of the Good Samaritan, the program of Jesus - is a "heart that sees." This heart sees where there is need of love and acts accordingly.

Christian charitable activity, furthermore, must not be a function of that which today is called proselytism. Love is gratuitous, it is not exercised in order to achieve other goals. However, this does not mean that charitable activity must, so to say, leave God and Christ on one side. Christians know when the time is right to speak of God, and when it is right to be silent and let love alone speak. St. Paul's hymn of charity must be the "Magna Charta" for the entire ecclesial service, protecting it from the risk of degrading into mere activism.

In this context, and faced with the impending secularism that also risks conditioning many Christians committed to charitable work, we must reaffirm the importance of prayer. Living contact with Christ ensures that the immensity of need coupled with the limits of individual activity do not, on the one hand, push charity workers into ideologies that seek to do now that which God, apparently, does not manage to do or, on the other, serve as a temptation to surrender to inertia and resignation. Those who pray do not waste their time, although a situation may seem to call only for action, nor do they seek to change and correct God's plan. Rather they aim - following the example of Mary and the saints - to draw from God the light and the strength of love that defeats all the darkness and selfishness present in the world.

Statement of the Nordic Bishops on Migration

Migration is a typical phenomenon of our globalized world of today. We can look on it as a sign of God’s providential love that can strengthen the bonds of universal solidarity between peoples. Thanks to the immigration our local churches in the Nordic countries have been able to develop and bring the Gospel to many in our secularized society. We are most grateful to the Catholics who have come from all over the world to help us build up our Church.
According to the Church’s social doctrine, the countries receiving immigrants and refugees should treat them with justice and love. Lately, though, we Bishops have noticed some alarming signs in the Nordic countries: a lack of generosity to receive refugees and asylum seekers, a growing xenophobia, segregation etc. We call, therefore, on all people of good will to work for an open and welcoming society where every single human being is treated in a just and truly human way.
As Catholic Bishops in the North of Europe we commit ourselves to do all we can to offer our immigrants the pastoral care they need, in their native language, when needed. We also call upon them to help us to build a Catholic community together with believers of all origins. We, the Catholic Bishops of the Nordic countries maintain our decision not to have any national parishes, but through our pastors to offer care in various languages. It is our deep desire to promote cooperation between our local parishes and various national groups in order to be what we really are: one, holy, catholic and apostolic Church, where believers of all nationalities and races are united as a prophetical sign of the heavenly Jerusalem.

Report of the Scandinavian Bishops to the Synod of 2005

October 2 -23 the XI General Assembly of the Synod of Bishops was held in Rome on “The Eucharist: Source and Summit of the Life and Mission of the Church”. Bishop Czeslaw Kozon of Copenhagen handed in the following report on behalf of the Scandinavian bishops:
    The countries that belong to the Scandinavian Bishops’ Conference stretch over large and sparely populated areas where about 200,000 Catholics live, with a varying population, more dense however in Sweden, Norway and Denmark. The countries are predominantly Lutheran and they are rather secular, to a different degree though.
    Among the largest problems of the parishes are the large distances between places. Despite that it is possible to read Holy Mass in most of the parishes on Sundays with about 20–30% of the faithful attending. Although the number of priests is relatively high, the number of priests can not be reduced because of the great distances.
    Under those unusual circumstances the experience of the priests and the faithful in Scandinavia is the same as in many other countries in Northern and Western Europe.
    The Sunday Mass is the main feature of the liturgy and it is largely the only liturgical ceremony that people attend in the church. In many places however, quite a number of people attend Mass during the week and interest in the adoration of the Holy Eucharist is steadily growing.
    Interest in the liturgy is relatively high among the faithful and they appreciate well-organized and well-prepared ceremonies. The participation of the faithful in the preparation and performance of the liturgy is very high in many places. In spite of that we need more opportunities for further studies and courses in order to strengthen the knowledge of the people about liturgy and their understanding of them. Certainly most people have a good understanding of the Eucharist but there is still need for emphasizing better still the characteristics of the mystery and the offer in Holy Mass. Further Catholic people in the Nordic countries need to unite their faith with life so that participation in the reception of the Eucharist leads to an increased participation in the life of the Church and of the community. Further participation in penance is still far from being enough. Serious misconduct regarding liturgy is almost non-existent.
    The faithful expect that their voice be heard in many domains and that they are taken seriously and they at the same time have deep respect for the priests. The work of the lay-faithful, also as leaders during Mass, does not lead to the disturbance of the boundary between the lay-faithful and the priests.
    Regarding ecumenical matters the Catholic Church observes that although the relationship of the churches is generally positive, people are increasingly less understanding about common communion. The Catholic view on this problem is according to the opinion of other Christians outdated, and regretfully some Catholics share this view.
    We should also mention the painful circumstances of many divorced and remarried Catholics, who can not participate in the reception of the Eucharist.
    In spite of these problems and issues the communion is held as a religious feast in the Nordic countries, which gathers the community together and in that way lends a powerful assistance in building up the Church.

5.10.2005

Anna Björg Harðadóttir reports on her experiences during
World Youth Day 2005

   I am very blessed by God for he has given me so many things and opportunities in life. I am thankful to him for he wanted me to go to my first World Youth Day in Cologne, Germany.
   I had so many new experiences on the trip. We went to many beautiful and holy places, not only in Germany but in Holland and Belgium too. Sometimes it was a little difficult and we also got very tired--we had to walk everyday, and on our first day there, we had to walk for almost 3 hours! But still I enjoyed it. I am glad that I got to see the Holy Father, even though he was a little far away and we didn´t see him properly because of so many participants. I am still thankful and happy but most especially for attending the Holy Father’s Mass.
   And I thank God for being able to have a lot of fun, for my new friends that I met, for the masses and the catechism we went to every day, and for those who took care of us, especially Father Gabriel, Sister Cielos and Sister Assumption.
   And now I hope and pray that I can go to the next World Youth Day in Australia in 2008.

The bishop writes:

Our aims in pastoral matters in 2005–2006:

Increased prayers and an intense study of the
confession of faith
– The reception of the sacraments
– Life in mutual charity

After summer a new year starts, so to speak. We have been relaxing, enjoying our holidays in the wonderful, blooming nature and we are renewed and full of new energy and look with optimism to the future. Especially September marks a new time for our children and youngsters, in school, among friends and regarding the coming years of growing up, that are rapidly approaching.
As believers we may also – and should – have a new beginning. There are many possibilities. The Church wants to follow us on our way to “growing up in faith”. She offers us her catechism, proclamation and interpretation of the contents of faith and careful investigation and receptance of these contents. She encourages us to accept eagerly the reinforcements that God gave us in Jesus Christ in order to live a religious life, that is the sacraments. She also sets us a good example by praying. And she encourages us to live a charitable life after the example of Jesus Christ.
We should make all of this a part of our daily lives and practise it. Only in this way the coming work-year will be fruitful. Let us consider what the Church has to offer and be sure to make room for it in our plans.

1. Intense study of the confession of faith
Without professional skills nobody can go through life. Everybody knows that he or she has to study. No one denies that children and youngsters have to go to school. But also after school is finished we have to add to and increase our knowledge so that we keep up with the development in our professional field and can solve our tasks still more efficiently.
This is also the case regarding faith and its contents. The one who doesn’t know it also can not enjoy the fruits of true life of faith. Many of those who don’t take faith seriously simply lack knowledge or are at least not ready to accept ever more instruction. Therefore constant instruction is very important to the faithful.
At first it concerns that the children get to know the contents of faith. Already in childhood the parents should introduce them to it: with stories on the quintessence of faith, Jesus Christ and by showing them the path to life after the precedent of Christ in a charitable way. They also must introduce them to the work of the Church as soon as possible. They must tell their children that Jesus lives there and listens to them. They should also get to know the Saints, especially Mary, mother of Jesus and of us all. Later they should take their children to the instruction that the Church offers. This starts with the preparation for first communion. But also after that the parents should see to it that the children have catechesis lessons regularly. Following that they should take part in Mass with their children. It is also a good experience for them. The preparation for confirmation is very important. It is however not the “final examination” of catechism. For the adolescents namely need special assistance of the Church to reach adulthood without damage. Our priests and sisters therefore try especially hard to guide those young people in a suitable way through those “turbulent” years in their lives. The parents should encourage them to take part in meetings that the parish arranges for youngsters.
Also the grown-ups should see to it that their religious knowledge does not “dry up”, for then their faith also quickly dries up. Therefore we offer courses, lectures and study-groups in the parishes. It should be a matter of course to take part in them and their preparation. This should also attract the attention of our children and youngsters to get acquainted with faith and its contents. Our Church papers and Merki krossins are available to everyone. In them all in the family always find something that suits them, encouraging them to renewed thinking about faith and life with the Church. This was also the aim with the Sunday-sermons, to which we should listen attentively and perhaps discuss afterwards, especially within the family.

2. Prayer
Life in faith does not only revolve around “knowledge”, but also – and even more so – it aims to build up a strong relationship with the center of faith, Jesus Christ. Nobody can call himself a real Christian, unless his relationship with Christ is deep. This is found in prayer.
The prayer should be attended to in the family. No day can pass without common prayer: in the moring and in the evening, before and after meals and in connection with specially important events or decisions. Children should from the beginning know that the prayer is part of their lives. The parents should look at it as their primary duty to teach their children that. They should also learn to pray themselves, especially when they have problems in their lives. This should characterize their future.
We should especially pray in Church. For there God listens to us personally in Jesus Christ, his Son. We should make the visit to Church a normal part of our daily life. We should especially pray to Jesus in the Eucharist. We have emphasized that in the Year of the Eucharist. In addition to our prayer to Jesus, we should also pray to the Saints. That is what they expect. Especially the veneration of Mary, Mother of God, helps us to live according to our faith and to trust in God’s help continually. Of this we can be sure: “Everyone who turns to Mary and trusts her shall not be lost.” The rosary helps us to achieve this, but in it are joined a contemplation of the life of Jesus and an invocation to his Mother.

3. Receiving the Sacraments
Luckily it is a tradition in our society that children are baptized and receive the sacrament of confirmation. That is how it should be. But in daily life we also need the direct grace of redemption and strength from God. That we receive in all the sacraments, especially the Penance and the Eucharist.
Penance makes us able always to make a new start as Christians. It releases us from our trespasses against God and our brothers and sisters and helps us to follow the commandments of God. Prayer-meetings are held reguarly in our parishes. In addition to that we can whenever we like ask a priest to hear our confession. We should make use of that. And we must also encourage our children and youngsters to confess regularly. This should be a source of joy to them.
The receptance of the Eucharist is very important and it should at least be made on Sundays and feast-days. We should always make our plans for these days so that we could attend Mass. The Church also expects us to do that, becuase she knows that without it our faith would not survive. We need the word of the Lord, the prayers of the Church and especially the visit of the Lord into our hearts. We must know that the condition for the receptance of the Holy Eucharist is a really Christian way of life. In this regard regular confession and attendance of Mass are closely related.

4. Life in mutual charity
Another side of life in faith is contained in listening to dogmas and believing them to be true and important, and to take part in beautiful ecclesial ceremonies. But it is worthless if we do not convert those dogmas, and the strengthening that the receptance of the sacraments gives us, into charitable deeds. All too often we live a “double life”: On one hand we are under obligation to the faith of the Church, but on the other we follow the fashionable trends of our secular society in everyday life and seek first and foremost our own profit – also at the cost of our fellow brothers and sisters. That is not the way it should be. We must always try and imitate Our Lord in his selfless love.
First we must do this in the family. There man and woman, parents and children show each other that they only want to meet and associate with each other in love. It is often difficult, since the will of us all is not only good, but it can sometimes be bad. This we should confess and always try to prevent that our bad or selfish tendencies achieve their goals. – But should that happen anyway, we must immediately ask for forgiveness. – The family should be a place of love. This strengthens the marriage and the unity of the family. And it will be clear to children and adolescents that the family is the indispensable basic group and center of our society. This is especially important in our times.
But also in our environment, where we are daily in contact with other people, we should practise charity. Only in charity does the real Christian become known. This charity was the most important reason for the foothold that the Christian faith gained in the world. And it still is.
The Lord taught us – in his words and deeeds – that we first of all should show the poor, the sick and the outcasts in our society charity.Those are the true “beloved of God”. In them Jesus Himselfs meets us. We should meet them with an open mind, be friendly and helpful towards them. This we also have to urge our children to do.

The priests and the sisters encourage us to do this time and time again. They tirelessly bring us the faith, its riches and strengthenings, and make it easier for us to receive the sacraments and encourgae us to live in true charity. We should listen to their calling and make use of their helpfulness.
We should also notice everything that takes part in the “big Church”. In the last months we have certainly done so, when the great pope John Paul II died and his closest co-worker took over from him and called himself Benedict XVI. We should remain faithful to the pope. We should take seriously his leadership of the Church and follow it. In him Our Lord Himself is speaking.
In this way we get continually closer to becoming true Christian people. This will also arouse the interest of other Christian brothers and sisters in this country and encourage them –hopefully – to study the contents of the faith carefully and to gain “fulfillment” of life according to the faith.
May this “working-year” be fruitful and a blessing to you and lead to the strengthening of our faith. I promise you all my prayers so that this may be realized.

Jóhannes Gijsen
Bishop of Reykjavík
Reykjavík, August 1, 2005

Advent Letter of
Bishop Jóhannes Gijsen
2005

Let us decide to make the peace,
which our Saviour offers us,
a reality in our lives.

Christmas is for all, rich and poor, small and great, young and old, the most beautiful feast day of the year. But why is that so? It is, first and foremost because that story, which is always enchanting, the story of the birth of Jesus in the stable, on the outskirts of Bethlehem, produces the best of feelings in us. It awakes in us the desire for peace and justice, mutual understanding, forgiveness and hope, for new beginnings, willingness to
co- operate and be amenable. In a word, love.

We listen to all this, during the beautiful Christmas liturgy and we try to make it a reality; in our joyful companionship with our family and friends; and even with strangers.

But…… in fact, the Christmas story is not characterised, first and foremost by peace, understanding, hope and love. Rather, it has all the marks of uncertainty, strain, disappointment and menace. Even the Church calls us, rather to reflection, vigilance and eagerness to convert. She helps us to understand how to celebrate a joyful and tranquil feast day , celebrated in complete calmness. Despite that, both the Bible and the Church speaks about peace, justice, a happy communion with one another, and a new beginning in love. But in this, we find something else, something deeper than we generally expect, when we hear these words.

This becomes clear, as we listen to the Gospels during the Sundays of Advent. They tell us, time after time, that we must first decide that our lives must not just pass by, not even pass by as we would wish or plan. Rather, we must decide that somebody else should make these decisions; that somebody being God. He is the Lord of our lives. Before his plans, we should stand open minded, even if they do not appeal to us at first glance, or are in opposition to our wishes and hopes. Of course, God will offer us peace, joy, happiness and salvation. But the meaning of these words, we will only understand and experience, if we conform our decisions, feelings and way of thinking, to his way of doing things.

The prophet Isaiah, John the Baptist, Mary and Jesus himself, all speak to us in Advent and show us that the peace of Christmas is not to be taken for granted. They encourage us to wake up from idleness, surrender our self-satisfaction and empty our hearts so that the Word of God and the light of God may fill us. But this makes a deliberate choice, necessary. That choice is, that we act according to God´s will, in every area of our lives. The decision of Mary: “Be it done unto me according to thy word”, should be our example.

This would quickly help us to understand that the peace of Christmas is not directed towards something external, something based on feelings, something convenient and easy. Rather, it´s essence is something completely different to what the world thinks it means. It is not about avoiding divisions, to be in agreement about everything and to be satisfied. The ideals that our society have strived after for the last 200 years, freedom, equality and brotherhood, sound good, but they are not the foremost goals of the Gospel. In the first place, it has become clear, that it is not possible to make them an instant reality; and secondly they lead, at best, to a superficial peace, which quickly falls apart. The peace, which the Saviour offered in Bethlehem, allows war, injustice and hostility to be tolerated; and it even provokes these things. This is because, the peace which Jesus wanted to give us, is based on faithfulness to the truth and makes self denial and self sacrifice necessary conditions. That is why it is always attacked. But anyone who will fulfil the necessary conditions for genuine peace and live accordingly, will find this peace. This is the same peace that gave Mary and Joseph, who were the first people to receive it, that peace, patience and even the courage and confidence necessary to walk the many difficult paths in following God´s will.

Now, we are at the start of Advent, the time we use to prepare for Christmas. Let us reflect on whether we will allow the Word of God to touch us and be our constant companion, or whether we will only prepare in a superficial and materialistic way for a successful Christmas. If we choose the second way, the Christmas peace will be like a soap bubble that disappears quickly. But if we reflect seriously on the “inner” things, accept the Word of God and live according to it, and improve our habits - just as God expects of us - then real peace will flow into our hearts. Christmas will then really mean the new beginning of a life full of confidence in God´s guidance; even when the circumstances are anything but peaceful.

May Mary and Joseph be our models, so that we can greet the Child in the Manger, with deep peace in our hearts and worship him and declare that he is the true Prince of Peace. With this in mind, I wish you all, “a blessed Christmas!”

Jóhannes Gijsen
Bishop of Reykjavik
27 November 2005

Meeting of the

Scandinavian Bishops’ Conference

9th–14th September 2005

A thoroughgoing examination of the pastoral care of immigrants, and the issuing of a short statement on migrants (statement is attached), was the major work undertaken by the Bishops’ during the Autumn General Assembly of the Conference which was held at the Bishop’s House in Reykjavík, Iceland. This had been inspired by the document from the Council for the Pastoral Care of Immigrants containing new legislation and pastoral guidelines for the care of immigrants. The bishops reviewed, in every individual diocese, the need for pastoral care in the various languages which are used and also considered ways of building greater unity among Catholics in our parishes, whatever their nationalities. The bishops reiterated their desicion not to build national parishes and also considered ways in which the ecumenical and interreligious aspects of this work could be emphasized.
With the resignation of Bishop Schwenzer of Oslo and also his resignation as chairman of the Bishops’ Conference, Bishop Anders Arborelius of Stockholm became the new chairman and Bishop Czeslaw Kozon of Copenhagen the new Vice-Chairman of the conference. Bishop Georg Müller of Trondheim became the third member of the standing committee of the Conference.
The Pastoral letter on the family which has occupied much of the conference’s time in the recent past will be issued on December 30th 2005. Translations will be available in other languages besides those of the Nordic countries.
In order to be more effective the Conference decided that in a number of matters concerning social and ethical questions the Conference secretariat will spread information to politicians, governments, etc, rather than each individual bishop doing so. This will always happen in cooperation with the local Bishop.
Bishop Czeslaw Kozon of Copenhagen has prepared a text to be presented at the coming Bishops’ Synod on the Eucharist in October in Rome. This was approved by the Conference.
Reports were also received from various meetings: from the Commission of the Bishops’ Conferences of the European Community (COMECE), particularly concerning questions of euthanasia and bioethics and the meeting of the General Secretaries of the European Bishops’ conferences (CCEE). At the latter the various problems of bioethics were discussed as was the desirability of holding a third European Ecumenical Assembly in Romania in 2007. Bishop Georg Müller of Trondheim is responsible for this apect of the Confernce’s work.
The report from the conference on the question of pastoral care of “street women and trafficking” which was held in Rome in June 2005, was thoroughly discussed. It was decided that the full report would be circulated to each Bishop and eventual concrete measures to be taken would be discussed at the next conference.
The next General assembly of the Bishops’ Conference will be held in Magleås, Denmark 10th–15th March 2006.

Pope Benedict XVI
A blessed shepherd for the Church and the world

GOD IS LOVE: FIRST ENCYCLICAL OF BENEDICT XVI

Statement of the Nordic Bishops on Migration

Report of the Scandinavian Bishops to the Synod of 2005

Meeting of the

Scandinavian Bishops’ Conference

9th–14th September 2005

Caring for life

PASTORAL LETTER
FROM THE NORDIC BISHOPS CONFERENCE
ON MEDICAL CARE
AT THE FINAL STAGES OF LIFE

1. Social background

2. The testimony of the Bible

3. The Christian view of medical care

4. Questions in connection to medical care at the final stages of life

5. The contribution of the Church to medical care in the Nordic Countries

6. Summary

Exhortations and suggestions

GOD IS LOVE: FIRST ENCYCLICAL OF BENEDICT XVI

Statement of the Nordic Bishops on Migration

Report of the Scandinavian Bishops to the Synod of 2005

Meeting of the

Scandinavian Bishops’ Conference

9th–14th September 2005

Caring for life

PASTORAL LETTER FROM THE NORDIC BISHOPS CONFERENCE ON MEDICAL CARE AT THE FINAL STAGES OF LIFE

1. Social background

2. The testimony of the Bible

3. The Christian view of medical care

4. Questions in connection to medical care at the final stages of life

5. The contribution of the Church to medical care in the Nordic Countries

6. Summary

Exhortations and suggestions

PASTORAL LETTER
FROM THE NORDIC BISHOPS CONFERENCE
ON MEDICAL CARE
AT THE FINAL STAGES OF LIFE