Coventry in England is a special place for me. I had the privilege to work there for almost four years as a German Lutheran at the Anglican cathedral.
On November 14, 1940, Coventry was destroyed by German bombs. The next morning, the city and its medieval cathedral lay in ruins. In the face of this terror - over 500 people died that night - hatred and a desire for revenge would have been an understandable reaction. However, the cathedral’s provost at the time advocated a different, for many unpopular approach. He called for reconciliation and international understanding - even with Germany, the enemy of the war.
This gesture out of the ruins caused by a monstrous war crime left a deep impression on me. Thanks to the initiative of courageous visionaries, a reconciliation network, the so-called Community of the Cross of Nails, has emerged from Coventry; a network committed to reconciliation, international understanding and justice worldwide.
The unifying prayer of this network is the so-called Litany of Reconciliation. The structure of the prayer is simple. At the center is the 7-fold call “Father forgive”. Seven times human guilt is confessed and divine forgiveness is asked for. For example:
The hatred that divides nation from nation, race from race, class from class, Father, forgive.
The indifference to the plight of the imprisoned, the homeless and refugee, Father, forgive.
The lust that dishonours the bodies of women, men and children and abuses them in body and soul, Father, forgive.
The prayer clearly states that we become guilty whenever we lose sight of our fellow human beings and only have our own interests in mind.
But, how then does solidarity and peaceful coexistence between people look like? Here, a text from the New Testament is central for us Christians. Jesus reminds us of the Works of Mercy: “Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you? … Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” (Mt 25, 37-40)
When we fulfil these works of mercy, we are close to Jesus. When we practice charity and solidarity with the least of our brothers and sisters, we become disciples. If we see the face of Christ and thus the presence of God in the poor and needy, then we will quench hunger and thirst, provide shelter, clothe the naked, heal the sick and visit prisoners. Incidentally, the burial of the dead was soon added by the early church, so that there were 7 works of mercy.
I would like to illustrate briefly how this can look in concrete terms using two examples:
Firstly: How does caring for the homeless look like? I was impressed by a colleague working at large inner city parish: she and a group of church members were intensively involved with the homeless. She offered all people living on the street, especially the older ones, a small cross on a chain as a gift - with the following promise: We know the funeral directors here in the city. If you wear this cross and die, the morticians will know to call me. You will not be buried alone, but members of the congregation will be there as a reminder that God also called you by your name when you were baptized.
A second burning issue: Migration is heatedly debated in Europe. Solidarity with refugees and migrants is tipping – even in the middle of society. Many have the feeling that we have to order irregular migration differently – stricter. However, how do we treat those refugees and migrants that are already with us? It is worth looking at the 1st Testament. Leviticus 19:33f reads: “When an alien resides with you in your land, you shall not oppress the alien. The alien who resides with you shall be to you as the citizen among you.” It is an act of solidarity to include migrants in the legal culture of local society: they have the same rights, but must also abide by the same rights.
That is why we need to get better at organizing asylum recognition procedures in the same way that I expect to be treated by the authorities. We need to get better at trusting in the skills of people who come to us through migration and at giving them opportunities in the labour market.
On the other hand, however, the following also applies: if people come into the country who want to shake our free and democratic order through terrorist attacks, they must learn that we have a robust legal system that also applies to them. This is also part of living together in solidarity. However, reflexively calling for the right of asylum and residence to be undermined does not combat the causes of terrorism, but places vulnerable people who have found protection in our country under general suspicion. This does not create more security, but jeopardizes social cohesion.
Finally, I would like to come back to Coventry. In Coventry, people were aware from the outset that peace, international understanding and reconciliation between former war opponents on the one hand and a society based on solidarity on the other belong together. They are mutually dependent. That is why Coventry’s Litany of Reconciliation begins with the line: 'The hatred that divides nation from nation, race from race, Father, forgive! Where there is war between nations, people quickly have their homes destroyed and become refugees. The population suffers poverty, hunger and disease; families cannot bury their dead with dignity. Refugees seeking a safe place far from home, are more than likely to stay in poverty there as well. They need support and solidarity in the new country.
Another example: Where racism is given space, we deny the value and dignity of other people or groups. Racism can become the driving force behind armed conflicts between states, but can also lead to violent tensions within societies. It is usually the poorest members of a society who are then affected.
It is shameful that parties with racist convictions are making massive inroads in Germany and many European countries. But it is also shameful that we churches can’t come through with our conviction that racist positions violate the God-given dignity of every human being and that parties that propagate racism are therefore not electable for Christians.
Or do people vote for such parties primarily out of protest, because they feel that they are left behind, that the state is not there for them in dealing with everyday problems? If this is the case, then it is all the more important that we stand up for a society based on solidarity and that we practice the seven works of mercy. The marginalized, the needy and the poor have a right to have the state and the churches focus on them and work to change precarious living conditions. The commitment to a society based on solidarity and compassion is a contribution to a world in which people live together in peace within a state. And states in which people live together in peace, respect and solidarity are likely to live in peace with other peoples and nations as well. Peace will reduce the number of internally displaced and migrants and therefore will reduce the plight of the poor.
In short, we are called to work for a world of solidarity, peace and reconciliation. We are not good at this, therefore we pray: Father forgive.