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| Pope Benedict leaves Lambeth Palace for Westminster, 17th September, 2010 |
Already it has been ten years since Pope Benedict XVI's visit to Britain. Ten years, then, of tea twice daily from my souvenir 'Papal Mug' (I make that over seven thousand cups), and ten years, too, that my life has been on the course on which those four days confirmed me: a course with a particular direction, with a particular confidence, in the service of a particular Person. I cannot be the only one for whom the whole experience helped to affirmed and clarified all that matters most in life, and indeed what life really is. So, not least because it also happened at a formative time for me, on the threshold of university, I remember the Papal Visit with great happiness, and continue to draw strength from its memory. It will remain a high moment for the rest of my days.
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| The long-serving Papal Mug |
This had not always seemed likely, however. One way and another, the months before the visit constituted a rather unpleasant prelude, in which whole swathes of the press and media engaged in an eight-month campaign of hostile publicity not simply against the idea of the visit, but often explicitly and unashamedly against the person of the Pope and the Catholic Church as a whole. The opposition, overwhelmingly secularist-atheist in character, often went well beyond legitimate criticism of the Church's institutional failings, or reasonable scrutiny of public expenditure, and curdled swiftly into ill-veiled hatred of the Christian faith itself. Commentators who ought to have known better indulged in highly personal attacks on Pope Benedict's character, or fulminated against caricatures of Catholic teaching, or simply ranted against religious belief in general. Crazed calumnies about Joseph Ratzinger's supposed corruption or Nazi sympathies or authoritarianism, all nonsense and all child's play to refute, were sent gleefully off to the printers instead of the compost-heap where they belonged. Deep down, of course, what these commentators really disliked was Benedict's resistance to moral relativism; his quiet insistence on the absolute truth of the whole of Catholic Christianity, including those aspects that our age finds difficult.
The most enthusiastic opponents organised themselves into an outfit calling itself 'Protest the Pope' (American style — they didn't even have the decency to protest against the Pope in the British and prepositionally proper manner!). It was extraordinary to see how much they loathed the Church, or at least what they mistook for the Church; it was both sobering and instructive for us to hear things said and left to stand which, if uttered against almost any other visitor to this country, let alone any other religious leader, would have been seen by all for the smears they were. The 'Protest the Pope' gang was from the outset both very silly and very small, but it received such disproportionately generous airtime from the media that things at one stage began to look serious. Would Richard Dawkins and his accomplices actually attempt a stunt like a 'citizen's arrest' of Pope Benedict, ridiculous as it sounded? Were they seriously going to ruin the whole thing? It is by inducing such anxiety that many bullies work, intimidating others as much by their threats as by their actual deeds. Even in March there was a sense that the whole visit might be in jeopardy:
Some would oppose this proclaimer of peace;
Some disbelieve what he wants to increase;
Some would believe that the world has no hope;
Others know why we must welcome the Pope.
Some have more interest in money than God;
Some are content to give anger the nod;
Others, who know what is built on this rock,
Welcome his peace. Let him come to his flock.
Well, in the end, this prayer was answered, thank God. For at last the day came, and the moment Pope Benedict landed in Scotland, the mood changed utterly. No sooner had all and sundry seen what he was really like, and the public's true attitude became clear, than the press changed its tune. The hatred and opprobrium vanished; it was shown to have been over-amplified, even illusory; it was gone with barely a whimper. 'Protest the Pope' simply ceased to be relevant. There was no longer anything to fear, and we bore our disparagers no ill will. The BBC, transformed, began excellent and thorough coverage of the visit. (It is so often the way with the Corporation that it does come up with the goods in the end, when it knows the world is watching!). Above all, Pope Benedict received the warm and triumphant welcome he deserved, and there followed in succession four days of remarkable gestures, images and experiences.
What strikes me, in retrospect, is to see the different ways in which these moments worked and touched us: though always the same man, he was visiting us in various different guises. Here was a head of state, a pastor to guide his flock, a thinker with ideas to contribute to our cultural and social conversation, a missionary to a land forgetful of God, and a priest entrusted by Christ with His authority and consolation. He was both 'world leader' and 'humble worker in the vineyard of the Lord', and a figure of interest even to non-Catholics, even to non-Christians, including some of my own friends. This many-layeredness was evident from Pope Benedict's very first engagement, his meeting with the Queen in Edinburgh. This being a state visit, the first of any Pope to the British Isles — St. John Paul II's 1982 journey having been technically a 'pastoral visit' — Benedict was, formally speaking, Her Majesty's guest and counterpart. But, in the very same moment, the head of the Church of Rome was greeting the head of the Church of England, and the healing of old religious as well as political wounds was continued. Most simply, and perhaps most importantly, we saw two people who understand and believe the Christian faith and share its hope, who know both the burden and the importance of duty, offering by their steadfast example quiet encouragement to millions of people. So it was that, even within the first hour, Benedict had touched the people of Britain in the national, the ecclesiastical and the personal spheres.
The day in Scotland concluded with a Mass in Bellahouston Park (with a specially-composed Mass setting by James MacMillan), and the next day, the seventeenth, the Pope came down to London. That afternoon a group of friends and I went to see if we could catch a glimpse of him leaving Lambeth Palace on his way to Westminster. Now at last I could see for myself just how mistaken the media had been in the months beforehand. The mood among the waiting multitude on Lambeth Bridge was one of unalloyed excitement; open delight was alive in this city that is often so jaded and cold-shouldered. The anticipation steadily grew and grew, until a ripple of cheers rose to our right... all at once the Pope-mobile was in view, sweeping rapidly towards us — and there he was! A wave of jubilation accompanied Benedict across the bridge in the twixt-season afternoon sunlight.
Only an hour later, the Pope was giving his remarkable speech in Westminster Hall, a speech which remains no less urgently relevant a decade later:
'The role of religion in political debate is [...] to help purify and shed light upon the application of reason to the discovery of objective moral principles. This “corrective” role of religion vis-à-vis reason is not always welcomed, though, partly because distorted forms of religion, such as sectarianism and fundamentalism, can be seen to create serious social problems themselves. And in their turn, these distortions of religion arise when insufficient attention is given to the purifying and structuring role of reason within religion. It is a two-way process. Without the corrective supplied by religion, though, reason too can fall prey to distortions, as when it is manipulated by ideology, or applied in a partial way that fails to take full account of the dignity of the human person. Such misuse of reason, after all, was what gave rise to the slave trade in the first place and to many other social evils, not least the totalitarian ideologies of the twentieth century. This is why I would suggest that the world of reason and the world of faith – the world of secular rationality and the world of religious belief – need one another and should not be afraid to enter into a profound and ongoing dialogue, for the good of our civilization.
Religion, in other words, is not a problem for legislators to solve, but a vital contributor to the national conversation. In this light, I cannot but voice my concern at the increasing marginalization of religion, particularly of Christianity, that is taking place in some quarters, even in nations which place a great emphasis on tolerance. [...] I would invite all of you, therefore, within your respective spheres of influence, to seek ways of promoting and encouraging dialogue between faith and reason at every level of national life.
Pope Benedict XVI, Meeting with the Representatives of British Society, 17th September 2010. <http://www.vatican.va/content/benedict-xvi/en/speeches/2010/september/documents/hf_ben-xvi_spe_20100917_societa-civile.html>
Then came the first visit by any Pope to Westminster Abbey, and sung Evensong. For those who love England and long for Christian Unity, it was greatly moving to see the Archbishop of Canterbury and the Pope embracing and kneeling side by side in prayer before the shrine of St Edward the Confessor — and then what a sheer treat to hear the music of Herbert Howells thundering from the organ, and the beloved hymn beginning —
All my hope on God is founded:
He doth still my trust renew.
Me through change and chance He guideth,
Only good and only true.
God unknown,
He alone
Calls my heart to be His own.
Some readers might wonder: why all this excitement for one man? Well, of course, the Pope is a mortal like all of us. But the office he holds goes all the way back to Christ; the first of his predecessors was St Peter himself, to whom Christ turned and said 'You are Peter, and on this rock I will build my Church'. So he is Christ's earthly representative — though the authority entrusted to him is not simply raw power to do with what he likes; rather, his is the responsibility of the hand on the tiller and the eye on the horizon. He keeps the Church together on the straight and narrow through time and space, so that the one eternal Gospel can be proclaimed anew in every age. This responsibility remains whether or not the Pope himself is a good or a bad man — though it obviously helps if he is a good one. That Benedict himself is a kind and gentle man, blazingly intelligent and perceptive to the crises and opportunities of our time, only gave us more reasons to love him when he was Pope.
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| Procession of parish banners in London's Hyde Park, 18th September |
The summit of his 2010 visit was to be the beatification of the much-loved Cardinal — now Saint — John Henry Newman, at Cofton Park on the outskirts of Birmingham. But it was the vigil the evening before in London's Hyde Park that was the high point in my book. As on Lambeth Bridge, it was the atmosphere that made this gathering extraordinary. The first hint was at at Victoria station, where a proliferation of the distinctive yellow bags with which we had all been issued drew my eye to a large group of fellow pilgrims. There was a feeling of recognition, of fellowship, of deep togetherness, not in the least bit oppressive, but refreshing and liberating, which only swelled as we converged on Hyde Park. As we realised how many we were, the great cultural headwind subsided, and another, sweeter spirit took its place. Eighty thousand of us all together — I had never been in a gathering that size — and with no need of an enemy for our unity. Yet for all that volume of people, it felt rather like a family gathering, which of course is exactly what it was. It was such a simple thing, for us all to meet like that together, but even then I knew the memory would be so happy that it would last for years. Great assemblies of people can be joyful or they can be ugly... but here we had all fallen in with a very good crowd.
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| Pope Benedict arrives at London's Hyde Park, 18th September |
And we young people present could see for ourselves, by our own sheer numbers, that we were not as alone in our beliefs and hopes as we might feel in ordinary life. We all went wild when Pope Benedict arrived, of course, but the hush that descended at Adoration was more memorable, and more unique. What else would bring about such a moment? Who else could deliver such a lucid, sincere, quietly but deeply stirring address, with that way of calling us 'Dear young friends...' as no mere celebrity or political ideologue would do? Here was a man who knew how seriously young people want to take life, who knew the depth of our hunger for truth and wisdom, who would not patronise us, offering us a serious speech which was also a message of great joy. He called us not to mere comfort or apathy or fruitless self-indulgence, but to truth and to greatness and to love — the real thing, measured not by the world's standard but in a higher currency. Quoting the same John Henry Newman he was to declare a near-saint on the morrow, he urged us to see dwell deeply on our vocations. He gave us not the off-hand secular doctrine that drawls at us to do as we please, but the call first to discern and then to follow the true path that God has in mind for us, and thereby to discover the only way to real happiness and real greatness:
Here I wish to say a special word to the many young people present. Dear young friends: only Jesus knows what “definite service” he has in mind for you. Be open to his voice resounding in the depths of your heart: even now his heart is speaking to your heart. Christ has need of families to remind the world of the dignity of human love and the beauty of family life. He needs men and women who devote their lives to the noble task of education, tending the young and forming them in the ways of the Gospel. He needs those who will consecrate their lives to the pursuit of perfect charity, following him in chastity, poverty and obedience, and serving him in the least of our brothers and sisters. He needs the powerful love of contemplative religious, who sustain the Church’s witness and activity through their constant prayer. And he needs priests, good and holy priests, men who are willing to lay down their lives for their sheep. Ask our Lord what he has in mind for you! Ask him for the generosity to say “yes!”
Pope Benedict XVI, Address at Hyde Park, 18th September 2010. <https://thepapalvisit.org.uk/home/replay-the-visit/day-three/the-holy-fathers-hyde-park-vigil-address/>
Perhaps it was then that I knew I belonged to the Benedict Generation. Most thoughtful young people do indeed hunger for some great mission; they do want to be called to marriage or to make some great vow of love; they are drawn to authenticity and integrity; they yearn for worthy and meaningful lives and to pursue truth and goodness; they want to know how to help others, and how to understand the world and the mystery of life.
There could hardly have been better words ringing in my ears as I began the adventure of university. I was to encounter the spirit of the Benedict Generation again at Fisher House, the student chaplaincy, where I learned that the Faith is intelligent as well as beautiful. I was to find it in new friends I have made in the years since. I was to see it in churches and at lectures. I know I was not alone in this — it is alive in the articulateness of Catholic Voices, and in the lives of many Catholics now in their twenties and thirties. It is also worth mentioning Paschal Uche, who delivered an address to Pope Benedict on behalf of all young people in Westminster Cathedral's Piazza the morning before the Hyde Park vigil. Since his ordination last month he has been Father Pascal: the call he discerned was a vocation to the priesthood. In short, we in the Benedict Generation know what we learned from our German Shepherd, and will draw strength from that treasure-store for ever.
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| The Hyde Park vigil begins |
So it was that those four days made certain things very clear to me at an important moment. Whereas I had already been well aware that that the Christian faith was hardly the in-thing in the twenty-first century, the visit's prelude showed me that a significant cohort of fashionable secularist Britain, not content with mere mockery, hated it outright. But they did not have the last word, nor did they even speak for most ordinary British people, who remained their usual tolerant (or at least rather apathetic!) selves. For the visit itself revealed the groundlessness and weakness of the hatred — of all hatred — before the strange strength by which inner goodness and holiness drive out evil; the way in which (to quote Douglas Gresham, C. S. Lewis's step-son) 'Christianity simply works'.
How could people hate a man so gentle as Benedict? The situation presented a clear choice to me. Whose side was I on? Was I to go along with fashion, or to be loyal to my Church and my faith, even if this meant dissenting from the spirit of the age? Yes, I would be I was on Benedict's side, the side of the Church, and the side of Him whom the Church worships. I knew where my loyalties lay, and I have never since had cause to regret that choice. Even when Catholic life requires courage and hard work and unwanted conspicuousness, and however clumsy my efforts, it does not call on any strength that it cannot also supply. It is the only way. As they sang in Westminster Abbey,
Christ doth call one and all:
Ye who follow shall not fall.
Thank you, dear Pope Emeritus Benedict! May God bless you! And, as you asked on arriving in our land, 'may all Britons continue to live by the values of honesty, respect and fair-mindedness that have won them the esteem and admiration of many.'
