A Mercy that Fosters Faith: Virtues for Catechists and Believers1 Bishop Franz-Peter Tebartz-Van Elst (bio) Reflecting on mercy seems to be very appropriate during these coronavirus times. There are frequent discussions on the genuine contribution of the Church and its Gospel in relation to all who had to suffer under this pandemic. There is often talk that after Covid, everything will be different and that the faith community cannot return to its previous state or passive status. If there is really an opportunity of conversion within this great challenge, how should the profile of a truly Christian life be re-defined? This crisis has taught all disciples of the Lord Jesus that we still need to learn much more about compassion. How can this crisis make Christians more merciful? How can mercy become that unique characteristic of the Christian life and of those committed to transmitting the faith? When tourists and pilgrims come to Rome, one sees them concentrated at special places. When attractions are famous, they want to see them in person—with their own eyes—see what they know from pictures. Many pilgrims can be seen in front of the Basilica of Santa Maria in Cosmedin close to the bank of the Tiber River and the Circus Maximus. What attracts visitors to this site is not so much the history of art and the architecture and design of this house of God, but the furnishing of its vestibule with the world-famous “Bocca della verità”—the Mouth of Truth. This huge marble disc of a little more than five feet has the relief of a bearded male head and five holes for eyes, nose and mouth. The origin of this more than two thousand-year-old disc is unclear. However, this “mouth of truth” had a purpose. Accordingly, if one was telling the truth under oath, one would be able to place one’s hand [End Page 171] freely in the mouth of the disc. If what one said were a lie—according to tradition—the hand—would be stuck inside the mouth’s opening and would not be released. What tourists want to try so cheerfully and in a carefree manner nowadays actually points to an ambiguous way of human communication. How much communication—even in the Church—is influenced by the fact, that honest exchange does not seem possible without taking over or excluding the ‘opposing’ camp? Pope Francis’ personal spirituality and ministry are centered and focused—as it is well known—on mercy. For him the category of mercy is directly connected to the ways in which communication in the Church and among Christians takes place. His recent initiative to lead the universal Church on a synodal path responds to his concern to listen, first, to what the Holy Spirit is saying. After listening to the Holy Spirit, all are empowered to talk to each other guided by a communication shaped by a deeper sense and understanding of Holy Scripture. Within this horizon, this synodal path will renew the Church, by shaping her face with mercy. Mercy is what every believer and every catechist needs to embrace in order to transmit the faith. In the reply of Pope Francis to Cardinal Marx’s resignation request, mercy was seen in action. In his letter of June 10, 2021, Pope Francis agrees with the German cardinal that the Church is currently undergoing a severe crisis. However, in contrast to Cardinal Marx and all possible ‘worldly’ strategies offered as solutions, the Holy Father makes an important distinction. He differentiates between conflict and crisis. While people in conflict often harden their hearts and understand themselves in opposition to others, people in crisis are afforded opportunities of fundamental importance and meaning. Wherever crises are accepted, experienced and lived through, they harbor the possibility of an essential conversion and renewal. Actually, the core of the Catholic faith arises from the crisis of Good Friday that finds it resolution at Easter. Pope Francis writes in his letter: We are asked for a reform, which—in this case—does not consist in words but in attitudes that have the courage to face the crisis, to assume reality whatever the...