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Simply because it’s always good to read something by the great Archbishop André-Joseph Léonard, I have translated an interview he gave to Belgian magazine Knack. The interview was conducted by Walter Pauli and subsequently shared in full on Facebook by Fr. Felix van Meerbergen, and covers such topics as foreign priests, Catholic funerals, the archbishop’s efforts to be everywhere in his archdiocese, the attacks on him by Femen and other leftwing loonies, homosexuality (of course), Pope Francis (including a theoretical papal visit to Brussels), and more.
A good read which shows some unexpected sides of the archbishop. Who knew he is apparently a good entertainer, and you have to admire his attitude towards the attacks against him, which I shared on Facebook yesterday:
“The Femen attack was the most enjoyable: I only got water on me. The pie I got in my face in the cathedral in 2010 was decorated with strawberries, and that tasted nice. Only in Louvain-la-Neuve it was mostly unpleasant: those pizzas were really greasy. Terrible.”
There’s more, so read my translation here.
Photo credit: Belga
On Thursday, the “upper church” of the Belgian Marian shrine at Beauraing was elevated to the dignity of basilica minor. The building, built in addition to the original chapel built on the site after the Blessed Virgin appeared there to five children in 1932 and 1933, will henceforth carry the name of Basilica of Our Lady with the Golden Heart.
The importance of Beauraing as one of Belgium’s most important pilgrimage sites was reflected by the fact that seven bishops concelebrated the Mass with Bishop Rémy Vancottem, the ordinary of the Diocese of Namur, in which Beauraing is located. They were Cardinal Godfried Danneels (em. archbishop of Mechelen-Brussels) and Bishops Pierre Warin (aux. Namur), Aloys Jousten (em. Liège), Guy Harpigny (Tournai), Antoon Hurkmans (‘s Hertogenbosch, Netherlands), Gérard Coliche (aux. Lille, France) and Pierre Raffin (Metz, France).
The new basilica is unique in several aspects. It is very young for a basilica, as it was consecrated only in 1960, and it stands out in its concrete barrenness. There are no decorations and statues (ony very subdued Stations of the Cross). The architect of the building wanted all attention to be on the altar.
Evidently, the vitality of the devotion and the faith displayed here is strong enough to overrule the other unofficial requirements for a minor basilica: that it be of a certain age (usually understood to be in the range of centuries) and of an outstanding beauty.
Our Lady with the Golden Heart is the 28th minor basilica in Belgium, and the fourth in the Diocese of Namur.
Bishop Vancottem’s homily follows in my English translation below:
It is with joy that we are gathered in this in this upper church of the shrine of Beauraing, which was elevated to the status of basilica today.
When Mary appears to the children of Beauraing, it sometimes happens that she says nothing; but it is her attitude and her gestures that speak. Her smile. The arms that are opened. And how can we not be touched when she shows us her heart, as a heart of gold? A mother’s heart which is an expression of the tenderness and the love of the heart of God. A golden heart which reflects all the love of Jesus – Jesus, who, as the mouthpiece of God’s love for all people, goes to the extreme by dying on a cross -, and so one couldn’t give this basilica a better name than that of Our Lady with the Golden Heart. With this, the basilica does not replace the chapel that Mary requested from the children. In a sense, it is an extension of it, and an invitation to answer increasingly better to that other wish of Mary’s to come a pilgrimage here.
In the Gospel of the Annunciation we have just heard Mary pronouncing her “yes” to God. The Gospel ends with these words: “And the angel left her”, which indicates that Mary, according to the Gospel, received no further special revelations. She continued “her pilgrimage of faith” through the dark moments and hardships of life. “[T]he Blessed Virgin,” the Council states, “advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross” (Lumen Gentium, 58).
For us, who are still on or pilgrimage in a world where our faith is often tested, the faith of Mary is an example. What was announced by the angel is impossible, humanly speaking. And yet the answer of Mary is a simple and clear: “You see before you the Lord’s servant, let it happen to me as you have said”. Mary trusts the Word of God and devotes her entire life to the service of the “Son of God”. This is typical of the “Gospel image” of the Virgin Mary: Her initial “yes” will develop into lifelong loyalty.
At the moment of her Son’s birth, faith was needed to recognise the promised Saviour in this child of Bethlehem.
- Of the many years of Jesus of Nazareth’s hidden life, the Evangelists only remembered the moment when Jesus was found in the temple. That was a moment of darkness in Mary’s faith. “Did you not know that I must be in my Father’s house?”, Jesus tells His parents. But, the Gospel adds, “they did not understand what he meant. … His mother stored up all these things in her heart” (Luke 2: 48-51).
- Mary suffers the most radical test at the foot of the cross. She stands there, and it is there that she becomes the Mother of all the faithful. It is there that she receives her mother’s heart. It is there that we understand that we can entrust ourselves to her motherly protection.
How important it is to discover the mother of God. Our mother began her journey in faith, like us her children, through dark moments and the tests of life. Her “pilgrimage” is also ours. The “yes” of the Annunciation led Mary to the foot of the cross. But the cross has become a Glorious Cross, an elevated cross. The cross leads to the shining light of the resurrection.
Coming to Beauraing on pilgrimage, we meet Mary, but only to let her lead us to her Son. “Do you love my Son?” she asks. “Do you love me?”"Pray, pray often, pray always.”
In this Year of Faith, in the heart of this Eucharist, she achieves for us, through her prayer, that we advance in faith in Jesus, her Son, died and risen, through the power of the Holy Spirit.
“Oh Mary, teach us to weather the tribulations of life, to utter a yes to God without equivocating, as you did at the Annunciation by the angel. Be our guide on the way that leads to God, through our yes that we repeat every day.”
The coming pastoral year will be especially dedicated to catechesis. The Catechesis Commission of the Bishops’ Conference will issue a document in early September about the pastoral course concerning the sacraments of Christian initiation. We will have the opportunity to discuss that further later.
I wish you all a good start of the pastoral year!
Photo credit:  Notre-Dame de Beauraing,  Tommy Scholtes
Happy birthday to Bishop Gerard Johannes Nicolaus de Korte, who today marks his 58th birthday.
Bishop de Korte was born in Vianen, Diocese of Haarlem (today Diocese of Rotterdam), and became a priest and later auxiliary bishop of the Archdiocese of Utrecht, before becoming ordinary of the Diocese of Groningen-Leeuwarden.
“Paprocki said he could accept some legal protections for same-sex couples, but that same-sex marriage is “inimical to the common good” and civil unions often are marriage masquerading under another name.”
“It is a good thing for states to regulate relations between people of the same sex, but for the Church that is not true marriage, between man and woman. So you must add a new word to the dictionary. But the fact that it is legal [...] is not something that the Church can say anything about.”
Two quotes from two different sources. In recent days, one has generally been hailed as brave and Catholic, the other as in defiance to what the Church teaches and pandering to society’s whims. The first quote is from Michael Clancy in the National Catholic Reporter, describing a comment made by Bishop Thomas Paprocki of Springfield (pictured at left) in a debate about same-sex marriage, the other from Godfried Cardinal Danneels (pictured below) in an interview for De Tijd. Bishop Paprocki is generally much appreciated in orthodox Catholic circles, and rightly so, while Cardinal Danneels is not, and often just as rightly so. But in this case, it appears as if the same thoughts and comments are treated differently, solely based upon who uttered them.
The issue of same-sex marriage is a thorny one, as it involves two different schools of thought on what marriage is, the secular and the religious. Add to that the often emotional and personal involvement of many different people, and you have what appears to be a recipe for disaster. The former point is clear, for example, in Bishop Paprocki’s distinction between civil unions and marriage: that is a distinction the Church generally upholds, also for marriage between a man and woman, who don’t actually get married in the civil ceremony. That is another type of union, a profoundly secular one. And can the Church exert any influence on that, as Cardinal Danneels asks? He clearly says she can’t, whereas Bishop Paprocki considers it harmful to the common good, and so already says something about it. The Church can’t order the state on what to do, that much is true, but she can, indeed she must, remain vocal about what is and is not allowed in a state. That is a direct consequence of the Church having and upholding a set of morals. So if we read Cardinal Danneels’ comment as a statement against the Church saying anything about same-sex marriage, we are mistaken. And if Cardinal Danneels meant to say that, he is equally mistaken.
Balancing the Church’s opposition to a changed definition of marriage is the fact that she is called to defend the dignity of all humans, regardless of sex, creed, race, language or sexual orientation. In that context, the Church must welcome legal protection and benefits for persons with same-sex attraction, just as she must for others. If a state chooses to recognise the fact that two persons of the same sex have formed a union and therefore have the right to legal protection and recognition, the Church can’t do anything but support that. That is not the same as recognising the morality of that union, but merely a recognition that the union exists and that it involves two people with their innate human dignity. But a union between people, be they friends, family, of the same sex or different sexes, is not automatically marriage.
Marriage in the original Christian definition, is not only about a union between two people. There are other factors which combined make a union a marriage: the free decision to enter into it, for example, but also, and this is the one that caps the union both parties entered into, the openness to new life. If one of those, or other, factors are not present, there can be no marriage. It is a union, but not a marriage.
All the above, the facts on the ground, the dignity of all human beings and the morality of actions, do not change the Church’s teaching about same-sex marriage and homosexuality in general. In fact, they are all enveloped by this teaching. No one, in or outside the Church, can arbitrarily change the definition of marriage. But that fact should never be understood as discriminatory towards certain people, or as a reason to look down upon or exclude them. Their human dignity means that we are not allowed to do so. We must found a middle way between impossibility and rights, between facts and desires.
So, no, we can’t call a union between two persons of the same sex a marriage, as its very nature prevents it from fulfilling what marriage calls for: the openness to life. But neither can we bar people with same-sex attraction from the legal rights and protections enjoyed by other persons. So, as both Bishop Paprocki and Cardinal Danneels have stated, the Church can support a state’s legal regulation and protection of same-sex unions, but she can’t change what marriage is, can’t support the state doing that, and nor should she be forced to pretend to.
And in closing, let’s not muddle the issue, which is sensitive and difficult enough, with our thoughts about who said what. Even people we don’t often agree with can be correct.
As the 92nd bishop of the Belgian Diocese of Líège, Pope Francis has chosen Fr. Jean-Pierre Delville. He will succeed Bishop Aloys Jousten, whose resignation was accepted by Pope Benedict XVI in November, but was asked to remain in office until a successor was found and consecrated. That consecration is scheduled to take place in Liège’s St. Paul’s Cathedral on 14 July. Bishop Delville’s principal consecrator will be Bishop Jousten, with Archbishops André-Joseph Léonard (archbishop of Mechelen-Brussels) and Vincenzo Paglia (President of the Pontifical Council for the family) as co-consecrators.
Bishop-elect Delville is 62 ears old and was born and educated in the city where he will now be bishop. He studied history at the University of Liège before entering the Leo XIII seminary in Louvain. There he studied philosophy before being sent to the Pontifical Gregorian University and Rome to study theology and Biblical sciences. Later, at the Catholic University of Louvain, he earned doctorates in Arts and Philosophy (Biblical sciences). Following his ordination in 1980, Bishop-elect Delville held the following functions:
1980-1993: Parish priest in various parishes in the Diocese of Liège.
- 1982-2013: Teacher of fundamental theology and Church history at the Liège seminary and the Institut supérieur de catéchèse et de pastorale (ISCP).
- 1993-2005: President of Saint Paul Seminary in Louvain-la-Neuve.
- 1996-2002: French-language spokesman of the Belgian Bishops’ Conference.
- 2002-2010: Teacher of history of Christianity, Catholic University of Louvain.
- 2005-2013: Chairman of St. Paul’s College, Catholic University of Louvain.
- 2010-2013: Professor of history of Christianity, Catholic University of Louvain.
For his episcopal motto, Bishop-elect Delville has chosen verse 4 from Psalm 46: “There is a river whose streams bring joy to God’s city (Fluminis impetus lætificat civitatem Dei)”: a reference to the River Meuse which cuts through the city of Liège, the waters of Baptism and also to the Word of God, which is life-bringing water.
The Diocese of Liège is one of western Europe’s oldest. At times a powerful principality as well as a Church jurisdiction, we can trace it back to 720, when it was first established under its current name. But even then it was a continuation of an older entity: the Diocese of Maastricht, established in 530, which itself was a continuation of the Diocese of Tongeren and Maastricht, established simply as Tongeren in 344. Before that, the territory’s history folds into that of the ancient (Arch)diocese of Cologne.
Over the course of its history, Liège increased and decreased in size, and at times it enveloped lands to the north along the Meuse, to the south into Luxembourg, westward towards the sea at Antwerp and to the east to include Aachen. Today its boundaries are the same as those of the secular Province of Liège in the Belgian state.
Photo credit: Belga.
About a month ago I sent a short letter to Archbishop André-Joseph Léonard to express my support and gratitude for his conduct in the incident with the Femen protestors I wrote about here. Expressing such sentiments is even more important than being critical or remaining silent, I think, although these too have their function.
Today I received a letter back from the archbishop. He writes:
I am very thankful that you have taken the effort to send me some words of support and solidarity after the protest action of the Femen group. Your words have been very comforting for me.
It would be a great help to me if you would be willing to support, through your spiritual engagement, the Maranatha movement which I launched at the star of 2013. Maranatha is a great movement of prayer for the conversion of the human heart and the healing of humanity.
More information about this movement and suggestions for prayer (novena, Rosary, Stations of the Cross, etc.) may be found on the website www.maranatha-conversion.com.
I once more thank you for your support and wholeheartedly bless you.
Msgr. André-Joseph Léonard,
Archbishop of Mechelen-Brussels”
A good suggestion, the conversion of the human heart and the healing of humanity. Let’s respond positively to the archbishop request, so that events like the one that led to this exchange of letters may become increasingly rare.
A report published today presents the numbers related to the sexual abuse crisis in Belgium in 2012. Last year, 307 reports of abuse “in a pastoral relationship” were received, of which 75% (230 cases) have been resolved, the vast majority through financial compensations. In about half of the cases, this compensation was between 2,500 and 5,000 euros.
80% of the reports are about abuse which took place 30 or more years ago. That is some 245 cases.
In January fo 2012, the Belgian bishops presented the 6 guidelines they will use in handling the abuse crisis:
Standing with the victim.
- Breaking the silence.
- Recognition and restoration of the damage done.
- The victims dictates the form of compensation.
- Perpetrators are dealt with justly’.
- Prevention is a must.
Each diocese, as well as the religious congregations in the Dutch- and French-speaking parts of Belgium, operates a contact point which is open to anyone – victim, witness, perpetrator or suspect – confronted with sexual abuse in the Church. Bishops Johan Bonny of Antwerp and Guy Harpigny of Tournai are specifically delegated to represent the Church in these matters. They are pictured above during today’s press conference, together with Ms. Tine Van Belle and Professor Manu Keirse, respectively the coordinator of the contact point in the Diocese of Bruges, and chairman of the Interdiocesan Committee for the Prevention of Sexual Abuse of Youths in Pastoral Relations.
Reports like the one presented today will be released every year to make public the reports received and the way these have been dealt with in and outside the Church.
Dutch blogger and author Anton de Wit picks out the single most poignant moment during last night’s shameful attack on Archbishop Léonard. Not the half-naked women, not the slogans, not the rage, not even the silence and prayer.
“The water is healing and holy water. Like all Our Lord’s mercy, it springs in plenty from rich and patient sources. The good and wise Msgr. Léonard was not attacked, but blessed, and he generously thanks the Lady who is to be thanked for that, with a kiss. The small-minded protest loses effect. Mary, example of true femininity, is victorious over a group of angry feminists…”
De Wit concludes his article by thanking the archbishop for his ”good and playful example”. And he is right. What we should take away from this ugly episode is not the rage, not the bitterness, not even the concern for the wellbeing of an elderly archbishop. No, it is the example of love and gratefulness that is so central to our faith.
“Hail Mary, full of grace…”
I have written a short note thanking the archbishop for his example. You too may want to send your words of inspiration and gratefulness to the office of Archbishop Léonard: Secretariaat van de aartsbisschop, Wollemarkt 15, 2800 Mechelen, Belgium.
Photo credit: BELGA