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Bishop Gerard de Korte looks back on the Synod:
“Pope Francis’ thinking is process-oriented. The Synod (‘journeying together’) which has now ended was a moment on the way. The Church is on her way to a new Synod in October of 2015. In the meanwhile the thinking about sexuality, marriage and family continues in the worldwide community of faith.
Building bridges, not destroying them, as Church is in the spirit of Pope Francis and the Synod. Personally I advocate a ‘ministry of encounter’.
We can’t kick people with marriage problems or other relational worries when they’re down, but we should stand with and help them. In that way we follow in the footsteps of Christ who, as the Good Samaritan, seeks out and heals people who lie wounded on the side of the way of life. Catholic ministry will not repel or write off people but try and meet them in the places where they are. In that, the Catholic shepherd is called to manifest God’s unconditional love for imperfect people.
Media report that the Church wants to be more merciful but that doctrine is unchangeable. I think that is too simplistic. Life means growth and change. That is also true for the life of the Church. Christian teaching knows development (Cardinal John Henry Newman). When our thinking is historical-organical it becomes clear how important the hermeneutic questions are. The doctrine of the Church must continuously be interpreted and communicated. Of course, the spirit of the times can never be a deciding factor in that. He who marries the spirit of the times, is soon widowed. But we should wonder of we have sufficiently probed the wealth of Scripture and Catholic Tradition (Cardinal Reinhard Marx). In that sense the doctrine of the Church must always be actualised to stay close to life.
Going towards the Synod of October 2015, there are important questions on the Church’s agenda. How can we help young people to grow towards the sacrament of marriage? How do we help couples to strengthen and deepen their marriage bond? How do we stand with people who failed and were unable to fulfill their word of faithfulness?
An important questions, it seems to me, is also how love, friendship and affection can take shape for people who do not live within the bond of marriage. In our country millions of people live outside of marriage. The Church traditionally asks them to live in abstinence. But what does this mean in real situations, certainly when we realise that celibate life is a charisma, a gift from God, which few people receive. When we acknowledge that the questions of relationship ‘within the boundaries of Catholic morality become all the more exiting. In short, there is much work to do for the faith community.
Msgr. Dr. Gerard de Korte”
The bishop raises good questions, ones that certainly need answering. But not just theoretical answers. These questions instead need practical solutions, they need to become visible in how the Church acts and speaks, not just how she thinks. That’s what the Synod is about, too: the question of how teachings become reality for people living in the world.
The doctrine of the Church, the rich body of faith that she protects and communicates, is neither completely solid nor completely fluid. Comments about doctrine continuously needing to be interpreted, as made by Bishop de Korte above, are often understood to mean that what the Church once believed to be true, need not be believed anymore (not that am I saying that the bishop holds to this). That is quite simply wrong.
In his most recent blog post, Cardinal Timothy Dolan of New York writes:
“We Catholics pledge allegiance to what is called a “revealed religion”. That simply means that we believe that God has told us (“revealed”) certain things about Himself and ourselves through the Bible, through our own nature, especially through His Son, all celebrated and taught by His Church.”
We find this everywhere in the Bible. God reveals Himself to people and over the course of history we get to know Him more and more, and our relationship with Him develops. But at the start, there are certain truths which we know because they have been revealed. These divine truths are unchangeable, as they exist independent of us. So when we say that we must interpret or develop doctrine, we always have these revealed truths as our solid basis. Does that limit us? Perhaps it does, but only because it’s not only about us. God is the other party in the relationship and His contributions, His truth about Himself, creation and human nature and purpose, must equally be acknowledged.
Developing doctrine must be understood as increasing our knowledge and understanding of it, building on what we already know. That deeper understanding is one step, the communication and manifestation of it is another. And that, again, is what the Synod is intended to encourage.
But, as a final aside, not every doctrine is dogmatic (ie. held to be absolutely and unchanging true). Non-dogmatic teachings and practices, such as certain rituals and traditions of the Church, can certainly change. But if we want to change them, we must always ask ourselves: why do want them to change, and why do we have them in the first place? Perhaps then we’ll find that it is sometimes better to hold onto teachings, instead of doing away with them.
In more than a few dioceses in Europe, bishops and parish councils are forced to make choices about which Church buildings to maintain and which to close. The reasons are generally financial and logistical and call for local faith communities to merge, to join one another in remaining local Churches. The pain and even anger that this process causes, despite its frequent necessity, becomes clear in this plea from the community of the church of Our Lady of Good Counsel in Beverwijk, Diocese of Haarlem-Amsterdam. For four years, they have been fighting the parish council and the diocese, guarding their church to prevent it from being closed.
I understand their pain. The place which has been the home of a community for decades, where people have worshipped, married, were buried from, prayed, celebrated, grieved… Losing that can’t be easy. But that does not mean, if we are in such a situation, that we should become closed in. The impression I get from this video is that the people of this community put their local community first: they are members of their local community first, faithful of the diocese, the greater Church in the world second. But as Catholics we profess no bond to a localised place, although we have our local duties, tasks and relations. We profess to be followers of Jesus Christ, who is everywhere where two or more people are gathered in His name. Our brothers and sisters are everywhere, not just in our immediate vicinity. In the case of this community, it seems that their walls have become so high that it has become impossible to look over them from within.
Again, while I understand the pain, the community members present themselves as a very angry bunch. I don’t know the reasons for the parish council and the diocese to want to close this church, but I would have my reservations at the community’s promise to pay for the upkeep of the building. They may be able to do so now, but they all seem to be quite elderly. Will this community still be able to maintain their building in ten years time?
It is to be hoped that, despite their high walls and anger, the ears of this community will still listen. And the same goes for the diocese and parish council as well, of course. But for now, it seems it is more important to speak (or even shout) than to listen.
My own bishop, Msgr. Gerard de Korte, has also released a short statement about the Synod. His hopes and expectations are realistic and, I think, what we should expect from the Synod. Bishop de Korte holds the portfolio for Church and society in the bishops’ conference.
“In the media there has, rightly, been much attention for the tension between current Church teachings about sexuality, marriage and the family, and the concrete realities of stubborn life. For many modern Catholics much of the teaching about marriage and family have become incomprehensible and petrified.
That is why I very much hope that the Synod will choose a third way. Not a repetition of words which no longer express anything, but neither an adaptation to modern liberal culture. It will have to be about putting the Catholic wisdom about marriage and family into comprehensible words. For without a clear teaching which is near to life, many (young) Catholics receive no spiritual guidance in the fields of sexuality and forming families. They very easily go along with the ethics as shown in movies, video clips and soap operas. Those are often ethics of brief pleasure and fleeting relationships. The Church faces the challenge of speaking clearly about the importance of faithful love, especially for the happiness of people. Within marriage the Golden Rule is of great import: treat your neighbour as you would want to be treated.
The Synod will undoubtedly maintain the indissolubility of marriage. The teaching of Christ on this point is clear. Marriage is a covenant for life: not a temporary contract. But we can’t close our eyes to the enormous marriage crisis in our modern (western) world. In our country one in every three marriages ends in divorce. Against that background the Synod will probably and rightly plead for a more intense marriage preparation.
For the many people who fail in marital fidelity the Synod will hopefully choose a ‘ministry of mercy’. Like the youngest son in the parable, God is also a father for people who divorce, a father who watches for and embraces with unconditional love. That may hopefully be a source of comfort for people in a relationship crisis. God remains faithful, also for failing and sinful people.”
Msgr. Dr. Gerard de Korte
For the first time, a civil court has ordered a practical change in how the Church handles the abuse crisis in the Netherlands. The deadline for reporting past abuses by perpetrators who are either deceased or which happened too long ago to be pursued by a court of law, originally set for 1 July 2014, needs to be extended to at least the first of May of 2015. This, the Judge decided, better reflects the deadlines used in neighbouring countries and is a reflection of the sometimes decades-long silence kept by the victims for reasons of fear, shame or the denial of Church authorities. The court stated that setting a deadline is, in itself, justified, but in this case the Church did not adequately involve the interests of all parties involved. The Bishops’ Conference and the Conference of Dutch Religious should have realised better that the reporting abuse was often a very big and difficult step to take for the victims. The court felt that this was not properly respected in setting the original deadline.
The decision is the result of proceedings started by five women and the Vrouwenplatform Kerkelijk Kindermisbruik (Women’s platform of child abuse in the Church) who felt that the Church did not offer enough time for victims of physical abuse, especially women, to report their cases. The court agreed with this, stating that the period of 2 year and 8 months that cases could be reported was too short. Three years and six months is a reasonable period, the judge decided.
The bishops and religious abide with the decision of the court and will look into ways of implementing it.
The Dutch bishops have not yet spoken much in public about the upcoming Synod, but today Bishop Rob Mutsaerts, auxiliary of ‘s Hertogenbosch, does. And he makes a point that has been emphasised before by both Cardinal Kasper and Cardinal Burke: the Synod is not about divorce, remarriage and admission to the Eucharist. The question is a bigger one, as Bishop Mutsaerts explains:
“With the extraordinary Synod of the Family which opens on 5 October, Pope Francis mostly aims for a greater appreciation of the Christian marriage as a sacrament. It is clear that in today’s culture the Biblical vision on marriage and family is considered to be virtually unattainable, and is seen more as a burden than as good news. Perhaps that is the reason for Pope Francis to have scheduled the beatification of Paul VI at the end of the Synod, as a closing statement.
Paul VI was a staunch defender of Christian marriage. His famed and infamous encyclical Humanae Vitae, however, achieved the opposite according to public opinion. The Biblical ideal was almost completely forgotten. It is to be hoped that October’s Synod will not result in a repetition of Humanae Vitae. Expectations, after all, are high. Some fervently hope that the Pope will change the Church’s teaching about divorced and remarried people; others fear he will. That would result in a repetition of Humanae Vitae. And that is exactly what Pope Francis is afraid of: “I have not been happy that so many people – even church people, priests – have said: “Ah, the Synod will be about giving communion to the divorced”, and went straight to that point”, the Pope told reporters on the return flight from Israel.
The questions is much broader. The family is in crisis. Young people rarely choose marriage. They choose others ways of living together. The family is in crisis because marriage is in crisis, according to the firm opinion of Francis.
I hope that the Pope will get the Synod he has in mind, and not the Synod which is mainly concerned with the single question of divorced and remarried faithful. That is certainly a genuine problem, but a far more complex problem lies at its root: few understand marriage as a Christian vocation, strengthened by sacramental mercy. Not without reason did the Pope give it “The pastoral challenges for the family in the context of evangelisation” as title, and he placed it as such emphatically within the context of evangelisation. Evangelisation is without meaning if we consider it without the Gospel. The words of Jesus to both the Samaritan woman and the woman caught in adultery was hard to accept for those who heard it then and those who hear it now. Don’t forget that the Apostles thought that Jesus’ teachings about marriage were so difficult that it would be better not to marry. If the Synod is true to the Gospel – can she be otherwise? – she can expect the same response, and it will be her duty to inspire confidence that the Christian marriage is still recommendable.
Pope Francis is keen to emphasise that Christian marriage is a sacrament. Much of the confusion surrounding marriage and divorce arises when we lose sight of the fact that marriage is a sacrament. Marriage is not indissoluble because two people make a promise for life. The Church can dispense people from their promises. That is een true for the vows of religious. But the Church can’t undo a sacrament. Marriage is indissoluble for the same reason that we have tabernacles: a consecrated host can’t be ‘deconsecrated’, just like Baptism or the ordination of a priest can’t be undone. Even a priest who has ben laicised remains a priest, even though he can’t exercise the office of priest (although he can hear confessions in emergencies). Nobody, no Synod and also no Pope, can undo a valid sacrament. That’s simply how it is. We shouldn’t therefore expect a relaxation of rules regarding divorced and remarried people in regard to their receiving Holy Communion. Those who do expect this will be disappointed from the outset.
Most Catholics are unaware of the sacramental character of their marriage. Marriage, by the way, is the only of the seven sacrament which is not administered by a priest or deacon, but by lay people, by husband and wife when they say yes to each other. This is the sacrament that gives strength and mercy to be able to keep promises. That is what it is about for the Pope.”
Protestant clergymen and -women in the Netherlands are discovering the merits of the Roman collar. At the annual day for preachers in Amsterdam, the Protestant Church promoted the use of the white collar that is typical for Roman Catholic, but also Old Catholic and Anglican clergy*. Those preachers who have been wearing it generally express pleasant surprise at the effect it has on others. They have become recognisable as clergy, and people know they can address them as such and sometimes even entrust them with their needs. One of the most striking stories, in my opinion, was that of preacher Rob Visser, who worked in Amersfoort in 2009 when an attack on the royal family there left several people dead and seriously injured:
“We opened the church and I also went to meetings to be with people. I continuously had to explain who I was and what I came for. My Roman Catholic colleague who wore a collar did not need to explain anything. Then I thought, “I need to be recognisable as a preacher””.
Of course, this recognisability is one of the major reasons for Catholic priests to wear the collar, in addition to it being a reflection of the fact that priesthood is not a 9-to-5 job, but an identity. The Catholic Church asks her priests to wear the collar for these reasons, something the Protestant church will not (yet) do.
From Catholic circles there is some wariness about this development. Some welcome it as a possible means for different Christian churches and church communities to come closer together, but others, perhaps rightly, see it as a source of confusion. After all, although the collar is not exclusive to Roman Catholic priests (some of whom don’t even wear it), it is considered as an identifying sign of them. Protestant clergy with a Roman collar run the risk of being seen as priests, although, it must be said, this does not show from the experiences of those who have begun wearing the collar. And some lament the apparent superficiality of the trend.
In the end, the Roman collar does not make one a priest, of course, and so can’t be claimed exclusively by priests, be they Catholic or Anglican. But it does signify a profound reality, to both the priest and those around him: the reality of his consecration, his priestly identity which does not end when office hours are over. That is more than just a marker identifying someone as Christian, even one with a certain level of responsibility.
*Clergy from other denominations in the Netherlands generally do not wear the collar, although in other countries this will be different. Lutheran, Methodist and even non-denominational preachers in some places do wear it.
On Saturday Bishop Gerard de Korte ordained two men as transitional deacons in the church of St. Boniface in Leeuwarden, the usual location for deacons to be ordained in the Diocese of Groningen-Leeuwarden (priests are ordained in in the cathedral of St. Joseph in Groningen). Deacons Diederik Duzijn and Arjen Jellema, who will be ordained to the priesthood in February, have both had late answers to their vocation.
Deacon Duzijn (at right) is 51 and studied classical languages, philosophy and Semitic languages before completing his theological studies. He is appointed to various parishes in western Friesland. Deacon Jellema (below, at left) is 43, studied history and medieval studies and worked as a pastoral worker for seven years before hearing the call to the priesthood. He is appointed to the parishes around the city of Groningen, as well as the student parish in the city.
In his homily Bishop de Korte spoke about the good Samaritan. He emphasised that every priest first becomes and always remains a deacon, following the example of the true good Samaritan, Jesus Christ. “The vertical and the horizontal belong together in our faith. Prayer and work, contemplation and struggle.”
I am personally somewhat acquainted with both men. Deacon Duzijn has been an active acolyte in the parish I belong to, and has also given lectures and seminars for parishioners and students. Deacon Jellema was a guest speaker on the topic of the Eucharistic Adoration at a presentation I attended. Both men are knowledgeable and studious and a welcome addition to the small clergy of our diocese.
On this feast of Our Lady of Sorrows, a photo of the shrine she is the patron of: Our Lady of the Garden Enclosed in Warfhuizen.
The chapel recently gained a new addition in the form of a confessional, to the left of the statue of the Virgin, that may be used by visiting priests. The statue itself is now adorned with the heart that I wrote about earlier. It took about five weeks for the money to be raised through generous donations and the heart pierced with swords was installed and blessed in June.
Som other new additions and developments over the past year include a relic of St. Philomena, acquired through the generous offices of an unnamed Italian monsignor; French and English versions of the Fraternity website (the latter be your humble blogger); the official installation of two young (17 and 18) officials of the fraternity; renewed and increased social media activities and of course a rainy annual procession.
Far north among windy fields she may be, but even there the Blessed Virgin continues to lead people to her Son.
Everywhere the summer holidays are over, and that means that the seminaries are staring their new academic years as well. Notable among them is the Ariëns Institute of the Archdiocese of Utrecht, which opens its doors for the first time. After several years outside the archdiocese, the seminarians have returned to the city of Utrecht to live in the newly refurbished house and to study at the University of Tilburg in Utrecht or the Fontys University of Applied Sciences. Yesterday Cardinal Wim Eijk opened and blessed the house, which is home to six seminarians. A further two are studying parttime at Bovendonk seminary in the Diocese of Breda, one is spending a pastoral year in a parish, and four Colombian members of the Misioneros de Cristo Maestro live nearby, in their own communal house. The cardinal blessed that house a day earlier.
^The seminarians for the Archdiocese of Utrecht, posing in front of the seminary house with their families and Cardinal Eijk and auxiliary bishop Hoogenboom and Woorts.
At the aforementioned Bovendonk, 21 students for the priesthood or the diaconate (re)started their studies and formation. They come from the Dutch dioceses of Breda, Rotterdam and Utrecht, as well as the Belgian (Arch)dioceses of Breda, Rotterdam and Utrecht, as well as the Belgian (Arch)dioceses of Antwerp and Mechelen-Brussels. Two seminarians from the Diocese of Groningen-Leeuwarden also live, not at Bovendonk, but in the Diocese of Breda, studying at the University of Tilburg.
The eight men preparing at Bovendonk for service as permanent deacons.
The Vronesteyn centre in the Diocese of Rotterdam coordinates the formation of seminarians for that diocese. It has six men studying in the Dioceses of Haarlem-Amsterdam and Breda, as well as Eichstätt in Germany.
The seminaries of the Tiltenberg (Haarlem-Amsterdam), Rolduc (Roermond) and the St. John’s Centre (‘s Hertogenbosch) have not (yet) made statements about their numbers of seminarians this year.
Photo credit:  Ariënsinstituut,  R. Mangold
It’s still an odd concept: the spiritual leader of the Coptic Orthodox Christians, who also happens to be the successor of Saint Mark, travelling from the Egyptian capital to a midsized northern Dutch town – which is, in itself, not the most thrilling of locations to be – to be with the young faithful under his spiritual guidance.
Pope Tawadros II is doing exactly that this weekend. And the faithful attending the European Youth Conference love him for it. Miriam Yakob, one of the 750 attending, said, “He may even be more important to us [than the Catholic Pope]. He is our shepherd, our teacher. He is our father.” The Pope gave two talks at the conference.
On behalf of the local Catholic community, Father Maurits Damsté was among those welcoming Pope Tawadros to the conference centre in Stadskanaal, located about 30 kilometers to the south east of the city of Groningen, where the event is taking place.
Pope Tawadros’ visit follows one by his predecessor, Pope Shenouda III, who visited the Netherlands in 2010. Shenouda passed away in 2012, and Tawadros was elected in November of that year. In May of 2013, he visited Rome and met with Pope Francis.
The Coptic Orthodox is sadly not in union with Rome, and hasn’t been since the Council of Chalcedon of 451. The differences lie in Coptic understanding of the nature of Christ, but this is a highly technical issue. The Coptic Orthodox and the Catholic Church have established close ties since 1973, and have together confessed unity in the faith in Christ.
Worldwide, there are between 14 and 16 million Coptic Orthodox Christians, with the vast majority, some 12 million, residing in Egypt. In the Netherlands, there are Coptic Orthodox churches in seven cities. There is a single diocese for the roughly 6,000 faithful, headed by Bishop Arseny.
Photo credit: Rtvnoord.nl