Holy Week in Paris started with the gutting by fire of the Notre-Dame Cathedral. For different reasons, many were those, both on site, around the world, who shed tears at the sight of this architectural wonder, and religious icon, crumpling to ashes. It was exactly 7.53pm, when the spire more famous than the Eiffel Tower broke in two and collapsed. Whatever perspective one takes, this was a veritable religious and artistic tragedy. However, unflinchingly a part of Notre-Dame is still standing awaiting to rise like a phoenix.
France, a nation divided on several issues, united in grief. The fall of Notre-Dame Cathedral succeeded in bringing together French ‘tribes’ warring across the political, social and religious divide, liberal elites and the gilets jaunes.
A few days later, the bells of Winchester Cathedral and other Anglican Cathedrals and Churches across England, on the instructions of the Archbishops of Canterbury and York, tolled for seven minutes at 7pm on April 18, as a mark of solidarity with the French people and Notre-Dame Cathedral.
France, a nation divided on several issues, united in grief
Emmanuel Macron is apparently an agnostic. However, he cancelled the recording of a highly anticipated address to the nation, scheduled for the evening on TV, went from the Elysée to Notre-Dame, and stood among the crowd looking flabbergasted by the violent flames and the extent of the devastation, which they were causing. In a few hours after the President vowed to rebuild it in five years, Notre-Dame received $1 billion in donations.
All this is laudable and as it should be. As Keats wrote “a thing of beauty is a joy forever: its loveliness increases; it will never pass into nothingness”. The ecumenical solidarity between Christian religions and non-Christian religions is a gift of God and a great consolation.
However, while taking pride of our human and spiritual actions and reactions, we ought to think deeper on our sins of omission.
Let us start with a human tool. How much is diplomacy effectively used to build bridges of understanding and peace rather than futile (and sometimes foolish) debates? How effective is the United Nations in this regard: do we have the courage to bring the necessary changes in this world organisation? How often do we allow nationalisms and ethnicity to become a sign and instrument of humanity’s richness rather than a thin (sometimes blunt) wedge of division and war?
What does Christian love actually mean in politics? Very often, we are generous in our financial and material donations as a palliative to others and to our conscience, which calls us to active political commitment and action! It is very easy to say that active politics “is not my calling” or worse that politics is a dirty exercise, without ever asking: “who if not me, who?”
Vatican II makes a clear appeal: “Let those who are suited for it, or can become so, prepare themselves for the difficult but most honourable art of politics. Let them work to exercise this art without thought of personal convenience and without benefit of bribery. Prudently and honourably let them fight against injustice and oppression, the arbitrary rule of one person or one party, and lack of tolerance. Let them devote themselves to the welfare of all sincerely and fairly, indeed with charity and political courage.” (The Church in the Modern World, paragraph 75.)
On the same vein, we should do a reality check of our conscience as regards exploitation, poverty, corruption, the arms industry, consumerist culture and mother earth. If not now, when shall we shed tears and ring bells?