Europe

Cologne, Germany, Feb 1, 2017 / 11:29 am (CNA/EWTN News).- The German bishops have published their own guidelines on Amoris laetitia allowing, in certain cases, for divorced-and-remarried Catholics to receive Communion.

The decision by the German bishops’ conference comes on the heels of a similar announcement made by the bishops of Malta.

While the German bishops emphasized that access to the sacraments is a question of each individual case, the new guidelines do allow the “possibility of receiving the sacraments in these situations.”

Titled “The joy of Love, which is lived in Families, is also the Joy of the Church,” the guidelines issed by the permanent council of the German bishops’ conference were released Feb. 1 and bear the subtitle “An invitation to a Renewed Marriage and Family Pastoral Care in Light of Amoris laetitia.”

The German bishops’ conference’s permanent council meets five or six times a year, and “each [German] diocesan bishop has seat [sic] and vote in the permanent council and can send an auxiliary bishop as his representative to the meetings.

In the document, the German bishops said that accompanying couples in crisis, divorce, and remarriage is “a great challenge and an opportunity to bring the Church and her understanding of marriage.”

“For the question of the reception of the sacraments, the bishops do not see in Amoris laetitia a general rule or an automatism, but rather, they are convinced that discerned solutions which do justice to the individual case are required,” they said.

In regards to Amoris laetitia, the bishops said they will proceed “from a process of discernment, accompanied by a pastoral worker.”

However, they also clarified that “not all faithful whose marriage is broken and who are divorced and civilly remarried, can receive the sacraments without distinction.”

In a statement released alongside the guidelines, the bishops praised Amoris laetitia for its “pastoral and theological benefits” and for introducing what they called four pillars “of a pastoral approach to marriage and family pastoral care.”

These pillars are: marriage preparation; marriage accompaniment; strengthening the family as a place of learning the faith; and dealing with fragility through accompaniment, discernment, and integration.

While the first three pillars are covered in just one or a few graphs, the fourth is the core of the new guidelines.

The bishops acknowledge that marriage is indissoluble, but at the same time argue that specific attention should be given to persons’ individual situations and that judgements “which do not take into account the complexity of the various situations” should be avoided.

Referencing sections 296 and 297 of Amoris laetitia, the German bishops said that “with the guiding concepts” of accompaniment, discernment, and integration, those affected “must be helped.”

While accompaniment requires “encouraging people on the way of life and the Gospel,” they said discernment should not stop at what the objective moral situation of those affected is.

On this point, they referenced footnote 351 of Amoris laetitia, in which Pope Francis wrote: “In certain cases, this can include the help of the sacraments. Hence, ‘I want to remind priests that the confessional must not be a torture chamber, but rather an encounter with the Lord’s mercy’. I would also point out that the Eucharist ‘is not a prize for the perfect, but a powerful medicine and nourishment for the weak’.”

The German bishops’ conference commented: “At the end of such a spiritual process, which is always concerned with integration, not in every case will there be a reception of the sacraments of penance and the Eucharist.”

The bishops stressed that “the individual decision of whether one, under the respective circumstances, is able to receive the sacraments, deserve respect and recognition. However, the decision to receive the sacraments must also be respected.”

At the conclusion of the document the bishops encouraged those who want to pursue marriage and family life in the Church “to personally acquaint themselves with the groundbreaking text that is Amoris laetitia.”

A divided stance

Bishops from Germany who had already advocated admitting the divorced-and-remarried to Communion included Cardinal Walter Kasper; Cardinal Reinhard Marx; Bishop Franz-Josef Bode; and Archbishop Heiner Koch.

However, despite the factions of bishops who seem to be opening the door to a path to admitting divorced-and-remarried Catholics to Communion, many are still resistant to the idea, including some heavy-hitters who are themselves German.

Cardinal Walter Brandmüller, president emeritus of the Pontifical Committee for Historical Sciences, was one of four signatories of a letter containing five “dubia” submitted to the Pope in September asking him to clarify ambiguous parts of Amoris laetitia, and which was later published.

Other prelates with German roots who have been outspoken against the proposal to admit the divorced-and-remarried to Communion include Emeritus Pope Benedict XVI; Cardinal Paul Cordes; Bishop Stefan Oster; Bishop Konrad Zdarsa; Bishop Gregor Hanke; Bishop Rudolf Voderholzer; Bishop Friedhelm Hofmann; Bishop Wolfgang Ipolt; Archbishop Ludwig Schick; and Cardinal Joachim Meisner.

In addition, Cardinal Gerhard Müller, prefect of the Congregation for the Doctrine of the Faith, has on multiple occasions maintained that Amoris laetitia is in continuity with Church teaching.

In an interview with Italian monthly Il Timone published the same day the German bishops’ guidelines were released, the cardinal stressed that “it is not right that so many bishops are interpreting Amoris laetitia according to their way of understanding the pope’s teaching.”

“This does not keep to the line of Catholic doctrine,” he said, stressing that Amoris laetitia “must clearly be interpreted in the light of the whole doctrine of the Church.”

Having so many bishops split off with their own interpretations “does not keep to the line of Catholic doctrine,” he said, adding that the Pope’s magisterium is able to be interpreted only by him or by the Vatican’s doctrinal congregation.

“The Pope interprets the bishops, it is not the bishops who interpret the Pope; this would constitute an inversion of the structure of the Catholic Church,” he said, telling the bishops “who are talking too much” to first “study the doctrine (of the councils) on the papacy and the episcopate.”

As someone who teaches the Word of God to others, a bishop must himself “be the first to be well-formed so as not to fall into the risk of the blind leading the blind.”

Cardinal Müller pointed to Familiaris consortio, St. John Paul II’s 1981 exhortation on the Christian family in the modern world, in which the Polish Pope stipulated that the divorced-and-remarried who for serious reasons cannot separate, in order to receive absolution in confession which would open the way to receiving Communion, must take on the duty to live in complete continence.

This aspect of the text, Cardinal Müller said, “it is not dispensable, because it is not only a positive law of John Paul II, but he expressed an essential element of Christian moral theology and the theology of the sacraments.”

Confusion on this point, he said, stems from a failure to accept  St. John Paul II’s 1993 encyclical Veritatis splendor, which taught that there are intrinsically evil acts, that absolute truths exist across various cultures, and urged sharp caution against moral relativism and the misuse of conscience to justify false or subjective morals.

For Christians, “marriage is the expression of participation in the unity between Christ the bridegroom and the Church his bride,” he said, adding that “this is not, as some said during thesynod, a simple vague analogy. No! This is the substance of the sacrament, and no power in heaven or on earth, neither an angel, nor the Pope, nor a council, nor a law of the bishops, has the faculty to change it.”

The prelate then suggested that in order to quell the confusion generated by the differing interpretations of Amoris laetitia, everyone ought to study the Church’s doctrine, beginning with Scripture, “which is very clear on marriage.”

He advised against “entering into any casuistry that can easily generate misunderstandings, above all that according to which if love dies, then the marriage bond is dead.”

“These are sophistries: the Word of God is very clear and the Church does not accept the secularization of marriage,” he said. The task of priests and bishops, then, “is not that of creating confusion, but of bringing clarity.”

Cardinal Müller stressed that amid the ongoing debate, “one cannot refer only to little passages” present in Amoris laetitia, but must read the document “as a whole, with the purpose of making the Gospel of marriage and the family more attractive for persons.”

“All of us must understand and accept the doctrine of Christ and of his Church, and at the same time be ready to help others to understand it and put it into practice even in difficult situations.”

Anian Christoph Wimmer contributed to this report.

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Rome, Italy, Feb 1, 2017 / 06:01 am (CNA/EWTN News).- An Iraqi priest who was forced to flee his village when the Islamic State seized the area in 2014 said the hardship and persecution Christians in Iraq have experienced has taught them what it really… […]

Rome, Italy, Feb 1, 2017 / 03:02 am (CNA/EWTN News).- The archdiocese that once sent St. John Paul II to the papacy has a new archbishop: Marek Jedraszewski. The archbishop has special memories of the sainted Pope and the Divine Mercy devotion he brought to the world.

“Thanks to Cardinal Karol Wojtyla, later St. John Paul II, the message of mercy became very important for the world. And this is a message really close to Pope Francis, too,” Archbishop Jedraszewski told CNA.

Krakow is a major center of the Chaplet of Divine Mercy devotion, based on private revelations of Jesus Christ to St. Faustina Kowalska. It hosts Sister Faustina’s convent and a shrine dedicated to Divine Mercy. St. John Paul II was himself a devotee and a popularizer of the Divine Mercy.

But the devotion itself began in the Archdiocese of Lodz, Archbishop Jedraszewski’s previous assignment.

“It is really symbolic that I am coming from Lodz, where the Divine Mercy devotion began, to Krakow, where the devotion flourished. In the Lodz cathedral, Sr. Faustina saw Jesus who told her to enter the convent in Warsaw. The beginning of her spiritual life started in Lodz.”

For this reason, he added, “I feel committed to prolong this mission of mercy in Krakow, even to welcome all of the people coming to Krakow to pray over Sr. Faustina tombs, and actually touch the places Sr. Faustina lived.”

Archbishop Jedraszewski leads the archdiocese that at one time was headed by Cardinal Wojtyla, elected Pope John Paul II in the 1978 conclave. The archbishop recalled his friendship with the late Pope.
 
The new archbishop of Krakow said that their relationship started back in 1975, when he was living at the Polish College in Rome to study philosophy at the Pontifical Gregorian University.

“Cardinal Wojtyla used to come often to Rome, and stayed at the same college,” he said. “Cardinal Wojtyla was really interested in young Polish students, he spent much time with them, and so he did with me,” he recounted. “As I was studying philosophy, a subject he was very fond of, there were many possibilities to talk and discuss with him about philosophy.”
 
After Cardinal Wojtyla was elected Pope, Archbishop Jedraszewski kept a personal correspondence with him, “in particular when I was appointed bishop, since John Paul II always wanted Polish bishops who passed in Rome to spend a lunch or a dinner with him.”
 
The installation Mass of Archbishop Jedraszewski came in a favorable moment for Polish Catholicism. The latest figures of the Polish Church’s yearbook show a slight increase in the numbers of Sunday Mass attendance, as well as the number of communicants. About 40 percent of Poles attend daily Mass, while about 17 percent receive Holy Communion each Sunday.

The research also stressed the strong commitment of lay people in the Church. In Poland there are some 60,000 organizations involving about 2.5 million people.
 
Archbishop Jedraszewski told CNA that World Youth Day 2017 was “a convincing testimony that Poland cannot be considered a de-Christianized country.”

He noted that the statistics indicate growth not only in the traditionally devout southern Poland, but also in Lodz, a “highly secularized area.”

He concluded that “in the end, we may say that there is an increase of faith in Poland. On the other hand, it is true that challenges given from the secularizing trends are big.”
 
Archbishop Jedraszewski raised the issue of secularization with Pope Francis, during the Polish bishops’ meeting with the pontiff July 27. During that meeting, Pope Francis stressed the danger of gender ideology.

The archbishop also saw this approach to gender as a threat. He said Benedict XVI had affirmed gender theory as more dangerous than Marxist and Communist ideology because “it breaks with the anthropological vision of what the man his according the work of the Creator God.”
 
“God created the man as male and female, while gender ideology does everything possible to cancel differences between man and woman,” Archbishop Jedraszewski said. “This is absurd from a biological point of view, and it does not deals just with the human being: gender ideology has dramatic consequences in social life and in current culture.”
 
In the end “we cannot be open to this ideology, that is profoundly against God the Creator and against everything Christ himself taught us.”

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Rome, Italy, Jan 23, 2017 / 04:43 pm (CNA/EWTN News).- Pope Francis on Monday confirmed the election of Monsignor Fernando Ocariz Braña as Prelate of Opus Dei. The priest becomes the third successor of St. Josemaria Escriva as head of the person… […]

Edinburgh, Scotland, Jan 21, 2017 / 04:02 pm (CNA/EWTN News).- A 12 year-old boy has been charged with threatening and abusive behavior following an incident on Tuesday at a Catholic Church in Scotland.

A “gang of youths” threw raw eggs and hurled “anti-Catholic abuse” at Fr. Kevin Dow and his parishioners outside St John and St Columba’s Church in Rosyth, 14 miles northwest of Edinburgh, as the churchgoers were leaving Mass the evening of Jan. 17.

Local media report witnesses said about 10 children around age 12 were involved in the incident, which is being treated by authorities as a hate crime. Scottish police said they responded to the complaints and that investigation is ongoing.

People with additional information have been encouraged to contact the authorities.

“It’s dreadfully sad that in today’s Scotland we still have young people who seem to be brought up or encouraged from elsewhere to be anti-Catholic and to do so in an open, intimidating and violent way,” Fr. Dow said following the attack.

There have been several similar incidents in the Scotland in recent years.

In July 2016 young people shouted anti-Catholic chants at a visiting priest in Broxburn, west of Edinburgh.

And in May 2015, a parish in Livingson, also west of Edinburgh, was extensively spray-painted with anti-Catholic graffiti.

Scotland has experience significant sectarian division since the Scottish Reformation of the 16th century, which led to the formation of the Church of Scotland, an ecclesial community in the Calvinist and Presbyterian tradition which is the country’s largest religious community.

When the moderator of the Church of Scotland, John Chalmers, met with Pope Francis in February 2015, he told CNA that such an encounter “means almost the end of that sectarian divide.”

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Rome, Italy, Jan 21, 2017 / 10:50 am (CNA/EWTN News).- Saturday Pope Francis encouraged Dominicans to persevere in their good works of the last 800 years, which have been like the “salt” and “light” of Christ, spreading the Gosp… […]

Madrid, Spain, Jan 21, 2017 / 06:08 am (CNA/EWTN News).- The prison ministry founded by a Spanish Jesuit in the 1960s has had such fruits as a group of inmates donating their own money to help the needy at Christmas, according to the head of the foundation.

At Christmas of 2015, a group of prisoners in the Estremera prison in Madrid did their own food drive to buy non-perishable food with their own money from the prison store, Lola Navarro, president of the Father Garralda-Horizontes Abiertos Foundation, told CNA.

“All the prisoners who participated agreed to deliver the more than 220 pounds of food to the Fr. Garralda Foundation to help those they were thinking of, because they knew that there are people who needed it more than they did.”

Helping prisoners rebuild their lives, overcome addictions, and re-enter the workforce is a challenge that the Father Garralda-Horizontes Abiertos Foundation has been working toward for 40 years.

Navarro said Fr. Jaime Garralda began to work with prisoners and now serves, through his foundation, more than 200 people in prison, halfway homes for parolees, and with workshops on re-entering the workforce.

“Fr. Jaime Garralda, S.J., lived for 16 years in in a shanty town during the ’60s. Many women there wanted to visit their husbands or children who were in prison. Fr. Garralda and some volunteers began to accompany them and began a social action work in the prisons, also addressing all those realities related to the prisons,” Navarro explained.

“We also have the figure of the ‘volunteer resident’, or prisoners who are at the end of their sentence who help others in the prison achieve their goals so they can set out on an itinerary so their stay in the prison is as bearable as possible.”

She pointed out how this is “beautiful, because that person sees that you have helped them and now they’re the ones who get involved with the other prisoners to give back what was given to them, and the horizons that were opened up for them.”

The foundation has a rehabilitation center for prisoners who are addicted to drugs where more than 100 people live, with floors for HIV patients,  and they vouch for prisoners who meet certain requirements so they can request a supervised leave.

“We call this assistance “toward freedom”  because family members or friends need to give guarantees to ensure that the prisoner’s leave from prison meets some minimum conditions and also that he will return when his permission to leave expires. We vouch for certain people who have no one to turn to and we help make this transition as good as possible,” Navarro said.

She commented that her favorite program is one they do for the children of mothers who are in prison: “We organize camps for the children, outings with the mothers, workshops to lessen the prejudices created by prison, and we help mothers and children have a little more of a normal life, at least for a few days.”

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Rome, Italy, Jan 20, 2017 / 10:33 am (CNA/EWTN News).- One year after Pope Francis visited the Great Synagogue in Rome, the Hebrew Choir of Rome “Ha-Kol,” and the Choir of the Diocese of Rome joined together to give a concert Jan. 19 on the theme: “Sing to the Lord a new song.”

The Pope’s attention to Jewish-Christian dialogue continues to be welcomed by the Jewish community in Rome, and events such as the concert is one way they can contribute to that dialogue, Richard Di Castro, president of the Ha-Kol Choir Association, told CNA.

“I believe that music can speed up the dialogue between all cultures and among all religions, and is a common thread that is understood in all latitudes and in all parts of the world,” Di Castro said.
 
“All the more so, the privileged nature of the dialogue that Jews and Christians have at this time, events like this where we can share our traditions, our musical culture, helps considerably in the dialogue.”

The concert, which consisted of musical interpretations of the Psalms in both the Jewish and Christian traditions, took place just a few days after the one year anniversary of Pope Francis’ visit to the synagogue on Jan. 17, 2016.

Pope Francis was the third-ever Roman Pontiff to visit the Great Synagogue, following the example of his two predecessors. St. John Paul II visited in 1986 and Benedict XVI in 2010.

Di Castro said that he considers Pope Francis’ visit, as well as the visits of the other two popes, very important.

“All this is definitely welcomed with much attention, very welcomed by our entire community. Furthermore, I believe that Pope Francis has always shown a lot of attention to the dialogue between Jews and Christians, and this clearly was always perceived very positively by our community,” he said.

The reason the songs in the concert focused on the Psalms, he said, is because the Psalms are “something that binds us together, something common to the two religious traditions.”

This isn’t the first time the two choirs have collaborated on events, Di Castro pointed out, saying “there is nothing better than the dialogue of music that unites cultures” and helps people to know and understand each other better, and eliminate prejudice.

Jesuit Fr. Philipp Renczes, Director of the Centre for Judaic Studies and Jewish-Christian relations at the Pontifical Gregorian University, agreed.

Getting to know one another is the “first major step” to unity, he told CNA. “Because as Augustine says…we can only love what we know.”

It is essential, Fr. Renczes said, that “Christianity, being rooted in Judaism,” be in dialogue with Judaism. “It is a way for Christianity to be in continuity with itself.”

During his 2016 visit, Pope Francis referred to St. John Paul II’s reference to the Jewish people as the “elder brothers” of Christians, and said that “we all belong to one family, the family of God, who accompanies and protects us as his people.”

“Together, as Jews and as Catholics,” he continued, “we are called to assume our responsibility for this city, making our contribution, first of all spiritual, and favoring the resolution of our diverse problems.”

“I hope that the closeness, mutual understanding, and respect between our two communities of faith always continue to increase.”

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Rome, Italy, Jan 20, 2017 / 03:01 am (CNA/EWTN News).- Baroque Italian painter Artemisia Gentileschi is hailed as a ‘feminist icon’ based on her portrayal of the female ‘hero,’ who through violence enacts symbolic revenge against men, and her supposed defiance of Counter-Reformation taboos.

But the artist should actually be remembered for the significant role she played in supporting the Catholic revival of art in the wake of the Protestant Reformation, as well as for her depiction of the core Christian struggle between virtue and vice, Vatican art historian Elizabeth Lev argues.

Considered one of the most accomplished artists in the generation following Caravaggio, her work is currently showcased in an exhibit running through May 7 at Rome’s Palazzo Braschi, which brings 30 of her paintings together in a single space for the first time.

Born at the end of the 16th century, Artemisia Gentileschi’s life has become predominantly known for the unfortunate circumstance of her rape at the young age of 17 or 18, and the difficult trial which followed, Lev said.

It is this story which art historians have “hijacked” as the basis for claiming her as a feminist hero. But should they?

Anti-Church?

Many art historians “build a sort of feminist box around her,” Lev said.

“And the feminist box has no time for anything Christian, overlooking the fact that this is a young woman who is working in the heart of Counter-Reformation art. Art patrons in that period are all on board with the Counter-Reformation.”

The Counter-Reformation, also called the Catholic Reformation, was the Catholic Church’s efforts to revive and truly reform Catholicism in Europe following the Protestant Reformation.

One of the Church’s many reforms during this period was a renewed effort toward funding the creation of sacred art, especially in the face of Protestants’ iconoclasm, the destruction of religious images.

Artemisia’s career first took off in the Medici court in Florence, “where you have a circle of people who are deeply involved in the Church’s Catholic response to the Reformation,” Lev said.

Reforming the Church through art and beauty “is a very, very important thing to the Church” at this time. Patrons continue to commission art “in the face of the Protestant iconoclasm,” but the art they commission “can’t be part of the problem, it has to be part of the solution,” she explained.

“You need to find artists who make works of art that are inspiring, that are exciting, that are stimulating, that are new, but that are also directing the correct message in an extremely difficult time” for the Church.

One of the reasons Artemisia was so successful is because this is, in fact, what she did, Lev explained: “She’s not going to be successful in Italy if she’s producing art about how much she hates the Catholic Church.”

“And I think it’s very foolish, arrogant, and generally, not very critical, to assume that Artemisia Gentileschi is succeeding in producing all these works that are anti-Church and selling them to Church patrons.”

Caravaggio’s influence

Despite her success, Artemisia was only “in the second generation of women breaking into art,” Lev noted, “so it’s a struggle no matter how you look at it.”

This is why Caravaggio’s “innovative view, his light/dark contrast, his sense of struggle, his intense graphic passion, would appeal to her, and be kind of attractive as an art form.”

Artemisia’s paintings are also compared to Caravaggio’s in their treatment of the human form, chiefly the female: Artemisia’s women are portrayed less idealistically than many of Caravaggio’s. (Though Caravaggio himself was innovative in this respect.)

“But when you put one of her works next to Caravaggio’s works, you’ll see, that particularly in draftsmanship of hands and of anatomy, she’s superior,” Lev said, noting Artemisia’s considerable skill.

Because Artemisia was a follower of Caravaggio, it is interesting to note both their similarities and their differences. For example, it is common to compare the artists’ depictions of the Old Testament story of Judith beheading Holofernes.

In Caravaggio’s, Judith is “beautiful, she’s drop-dead gorgeous,” Lev said. The Judith by Artemisia, on the other hand, “is far puffier,” which is a more realistic representation of how women looked in the 16th century, since their diets were mainly composed of starch and sugar.

Additionally, the posture of the two Judiths differs. In Artemisia’s, the nurse is helping to hold down Holofernes, and Judith has her knee up on the bed, one arm visibly restraining him, the other struggling to cut his neck with the sword. Artemisia’s is also far messier, with blood spraying everywhere.

This isn’t to say that Artemisia’s ‘Beheadings’ (she made more than 20) are objectively better than Caravaggio’s. He had his own things to say in his paintings, Lev said.

But Artemisia’s “is really hands-on messy; blood is splattering on her robes, on her face. It’s messy, messy, messy – all of her ‘Beheadings’ are messy.”

A Catholic perspective

In the context of religious art, the image of Judith and Holofernes has always been about virtue conquering vice, Lev said. “

“That’s the whole point of the story, the whole point of the painting,” and why so many were made during the Counter-Reformation.

What Lev sees as the point of these paintings is that “to conquer vice, to conquer sin … is a messy, dirty job.”

“There is nothing easy about conquering our desire towards lust, dishonesty, power, whatever it is that we have to fight now,” Lev said. Just like Judith in the painting, “it involves rolling up your sleeves, getting splattered in the mud and fighting it down.”

“I think that’s what makes Artemisia so exciting,” she continued. “This is a woman who understands, the same way Caravaggio does, that battling sin, we don’t all get to look like St. Michael, with the perfect skin and the perfect curls.”

The repentant sinner

Another favorite subject of Artemisia’s is Mary Magdalene, Lev said. For every heroine “sawing off the head” that she painted, she also painted an image of Mary Magdalene; the number of paintings only differing by one or two.

Artemisia’s “Conversion of the Magdalene” (c. 1620)
 

As the image of repentance, Lev continued, St. Mary Magdalene “rises to the highest echelons of art in the Counter-Reformation, together with St. Jerome.”

While St. Jerome was preferred in Rome because he’s a model for priests, bishops, and cardinals, Mary Magdalene “becomes the model for every other person in the world.”

Lev said that she finds Artemisia’s interest in representing this model of the repentant sinner to be “savagely ignored by feminist art historians.”

“I think that that is one of the very important parts that is overlooked, but that fits in perfectly with the Catholic restoration mentality,” she stated.

Lev said that people don’t even seem to bother looking at her from that perspective today, and instead simply conclude that the content of her paintings must be connected to the tragic events in her life.

But the “real struggle is not coming to terms with an injustice that happened to her, because injustices happen to us every single day – that’s not her real struggle. The real struggle that everyone has in that period – and they make that plain to you every minute of every day – is who are you before God and who are you going to be at the last day?”

“Her paintings accompany that struggle. And particularly for women. And so she is a magnificent role model for feminists,” Lev noted, “but for feminists who want to learn to work with God’s plan, instead of railing at some Church that won’t let them be priests.”

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Berlin, Germany, Jan 19, 2017 / 02:12 pm (CNA/EWTN News).- A German artist was fined after doing 27 pushups on a Catholic altar and posting a video of the stunt online.

In the video, 38 year-old Alexander Karle can be seen walking over a barrier at the communion rail at St. John’s Basilica in the city of Saarbrücken. He then climbs up on the altar, with his shoes on, to do the pushups, and briefly brushes off the altar with his hands before he leaves.

Karle, who studied art at a local university, published a video of the act on YouTube, under the title “Pressure to Perform.” He said that he wanted “to study the links between religion and the need to conform to high standards of the time,” according to reports from Russian and German news sources.

The video first caught the attention of Church officials when it was displayed at an art center last February. The parish brought charges against Karle, accusing him of defiling a place of worship.

“The Christian faith expects to be treated with respect,” local priest Fr. Eugen Vogt told Zeitung für Saarbrücken, calling the stunt an act of “provocation and offense.”

The General Prosecutor’s Office initially fined Karle €1,500 for disturbance of religious activities and illegal entry in a church domain closed to the public. The Prosecutor said that using the altar for something other than its original intention was not a “necessary condition for providing the right of freedom of speech and creative self-expression of the artist.”

However, Karle insisted that the act was not an attack against the Church but an artistic performance, and so the case was forwarded on to a local court.

Karle told local media that he had hoped his piece would trigger a conversation about materialism in the Church, and the high pressure to live up to the Church’s standards, among other things.

The trial took place on Tuesday of this week in front of a local court in Saarbrücken, which fined Karle €700 (approximately $746).

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