Security is ‘tight’ at World Youth Day

Spokesperson: Krakow is safest European city this week

Karna Swanson

Archbishop Samuel J. Aquila of Denver sent word back to his staff this week that “security is tight” at the World Youth day events in Krakow, Poland, which culminate Sunday with an outdoor Mass celebrated by Pope Francis.

More than 2.5 million people are expected at the closing event at “Campus Misericordiae” (field of mercy), including some 40,000 Americans, according to the U.S. Embassy and Consulate in Poland. There are some 600 pilgrims from the Archdiocese of Denver.

Campus Misericordiae was designed specifically for the World Youth Day Papal Vigil and Closing Mass, and is located a little more than 9 miles southeast of central Krakow.

Security concerns come on the heels of a recent spate of violence in Europe, including an attack on a Catholic church in northern France, during which two self-proclaimed “soldiers of ISIS” murdered an 84-year-old priest.

In an exclusive interview with ZENIT, Father Pawel Rytel-Andrianik, the spokesman of the Polish bishops’ conference, stated that “there is no signal of any danger in Poland.”

“The Polish government ensures that there are not threats or concerns and that all is expected to take place in a safe and professional manner,” he stated. “The places of celebrations will be some of the safest places in the world at that time.”

Paulina Guzik, the coordinator of the international press office, said in a press briefing Tuesday that “World Youth Day has had the tightest possible security.”

Yago de la Cierva, international media coordinator, added that there are 20,000 agents providing security for the pilgrims.

“They have put in place several additional measures such as police controls at the borders,” he added. “It is possible to say that Krakow is probably the safest city in Europe this week.”

Pilgrims arriving to the major events will find long lines as they pass through a detailed security check, according to the official WYD site.

“The list of objects banned at Błonia and Campus Misericordiae is very similar to the list of items prohibited on an airplane. Just like in the case of an airport security check, any objects from the list will be confiscated before entering the sectors,” explained inspector Mariusz Ciałka, spokesman for the Polish National Police Headquarters.

According to the site, the list includes “all types of weapons, defense sprays, sharp tools, glass containers, alcoholic beverages, drugs, and also substances and liquids of unknown origin.” They added that additional attention will be given to inspecting “everyday objects, which may be dangerous, such as pocket knives or umbrellas with a spike at the top.”

The U.S. embassy in Poland is not currently reporting any active travel alerts or warnings for Poland at this time. An App available for iOS and Android called US Embassy Mobile has up-to-date safety information.

The theme of World Youth Day Krakow 2016 is: “Blessed are the merciful, for they shall obtain mercy” (Mt. 5:7).

Resources

The U.S. bishops’ conference website on WYD safety

The U.S. Embassy in Poland WYD page

The U.S. Embassy travel information page for Poland

COMING UP: 500 years later, who was Luther?

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Hero, villain, heretic, saint, reformer, corrupter, man of integrity, bombastic glutton. Which image of Luther should we believe? Because Luther primarily sought not to reform abuses in the Church but to reform the Church’s beliefs, Catholics cannot recognize him as a true reformer or a holy man. Nonetheless, it is widely agreed that Luther played a major role in shaping the modern world. With the 500th anniversary of the beginning of the Protestant movement he initiated approaching on October 31st, we have been given a number of new books to assess his legacy.

Paul Hacker, Luther’s Faith: Martin Luther and the Origin of Anthropocentric Religion, preface by Pope Benedict XVI (Emmaus, 2017).

Hacker’s book provides an in-depth, theological analysis of the issue that stands at the heart of the Reformation: Luther’s teaching on salvation by faith alone. Pope Benedict’s preface tells us that the Reformation dispute fundamentally concerned Luther’s “turning away from the center of the Gospel” (xxii). Emmaus released a new edition of Hacker’s book for the anniversary this year. It was published originally in 1970 (in English translation), the fruit of Hacker’s own intense study of Luther’s teaching on faith that led him into the Catholic Church from German Lutheranism.

Catholics agree with Protestants that salvation comes only through faith. The key issue of dispute, which Hacker reveals, is Luther’s subjective emphasis of absolute, personal certainty, which cannot be undermined even by serious sin. Hacker describes Luther’s faith as reflexive, that is turned back on oneself, by emphasizing subjective experience and personal surety more than anything else. He describes how Luther differs from the Catholic position: “Faith is the way to, or the perquisite of, salvation, but Luther makes it coincide with salvation itself. This becomes possible because he has first identified salvation with the consciousness of being saved or the certitude of salvation, and then he equates this consciousness with faith” (71). Hacker shows us how this view of faith negated the Church’s authority, the sacraments, and even the need to love God.

Brad Gregory, Rebel in the Ranks: Martin Luther, the Reformation, and the Conflicts that Continue to Shape Our World (HarperOne, 2017).

For those looking for a more general and accessible book, Brad Gregory gives us a broader narrative of how Luther’s troubled conscience exploded into the crisis that tore Christendom in two. The first section looks at Luther’s own story, tracing step by step his conflict with Church authority. The second section explains how Luther’s teaching spawned a multitude of new sects and divisions, all interpreting the Bible in their own fashion. Greggory explains: “What the early Reformation shows so clearly is that scripture and the Spirt can be interpreted and applied in radically divergent ways. Once the papacy and the Catholic Church are thrown off, there are no shared authorities to adjudicate disagreements” (137). The final section looks at how the Reformation set the tone for the development of a secular culture. Though not intending these consequences, Gregory argues that the Protestant Reformers “led indirectly to a profound diminishing of Christianity’s public influence in Western societies. The religious disagreements and conflicts that followed the Reformation set the stage for religion’s eventual separation from the rest of life” (2).

Eric Metaxas, Martin Luther: The Man Who Rediscovered God and Changed the World (Viking, 2017).

Metaxas, who wrote a monumental biography of Dietrich Bonhoeffer, provides us with a different perspective on Luther. His book seems poised to capture the largest audience for the anniversary this year. While I can’t agree with his view of Luther as a hero of faith, I can appreciate his presentation of a more sympathetic and thorough look at a man who has inspired many Protestant Christians. It is helpful to recognize why Luther is such an important figure for so many people. This book definitely provides many more details on the life of Luther (with over 450 pages). However, I would exercise caution, because it unfortunately also contains many gross misrepresentations of the state of the Church at the time of the Reformation.

For instance, even though Metaxas shows us many ways that Luther encountered the Bible in his early life, he still claims that the Bible and Church had no connection in the early 1500s and that “the study of the Bible per se was simply unheard of” (52). Luther himself was a theology professor and throughout the Middle Ages the Bible was the primary text for teaching theology. Brad Gregory makes clear in his book on Luther that there were even “twenty-two editions of the complete vernacular Bible . . . published in German . . . by 1518” (29). Metaxas presents a false picture of Catholics as ignorant, afraid to pray to Christ, and thinking they must earn their salvation through works. Good historical research could easily dispel these myths, such as the books of Eamon Duffy, but we see Protestants continue to project Luther’s own scruples (hating God and spending six hours in Confession, 47) onto the Church of his time.

Jerome K. Williams, True Reformers: Saints of the Catholic Reformation (Augustine Institute, 2017).

What could have Luther been if he had chosen faithful reform? The answer is a saint. There is no doubt that the Church was in need of serious reform in the 1500s. We have a number of great saints who show us that fidelity to God does not contradict fidelity to His Church. They stood against corruption and initiated deep and abiding reform. The Augustine Institute has release both a book and video series on true reformers, who boldly spoke out against abuses and led to a deeper realization of the truth found in the Bible, read in harmony with the Church. These figures—Teresa of Avila, Thomas More, Ignatius of Loyola, and Charles Borromeo, for instance—continue to inspire us to take up the task of genuine reform today.