Cardinals of St. LouisThe Holy See today announced that Pope Francis will create his second group of cardinals in a consistory on 14 February. As his first consistory included plenty of surprising choices, it can be safely assumed that the second will be no different. But perhaps we may make some guesses at who will be among the new princes of the Church.

I don’t expect we will see any new cardinals in the Curia. All indications are that there are already enough (if not too many) cardinals in the Curia, especially considering the consolidation of several Pontifical Councils into one or two new Congregations. That said, there are a few active cardinals aged 75 or over, such as Angelo Amato of the Congregations for the Causes of Saints, Zenon Grocholewski of the Congregation for Catholic Education and Antonio Maria Vegliò of the Pontifical Council for the Pastoral Care of Migrants. Pope Francis may well accept their retirement and appoint successors who can be made cardinals in February.

In the world’s dioceses, any guess is possible, but there are a few traditional cardinalatial sees which, although Pope Francis does not seem to feel bound to appoint cardinals there, may see new cardinals. Possible names are those of Archbishops Blase Cupich of Chicago, Anthony Fisher of Sydney and Carlos Osoro Sierra of Madrid. But the majority of new cardinals may well come from other parts of the world: Africa, Asia and South America.

In total we may expect some ten new cardinals to bring the number of electors back to the maximum of 120, with an added few to reflect the Pope’s own priorities and upcoming retirements in the course of 2015.

Bishop Frans Wiertz of Roermond devotes his Advent letter to the topic of the religious, the people who consecrated their lives and themselves to God:

Bisschop Wiertz“Brothers and sisters,

In this time of Advent we begin a new Church year. A year that Pope Francis has declared as the Year of religious life, consecrated life. Religious are not some different breed of people, but just like us, faithful who are living “in the world”, according to the three evangelical counsels: obedience, poverty and chastity.

They live together in a community of brother or sisters, according to a certain spirituality. Sometimes they have come together around a common goal. The communities in which they live are often called monasteries. The religious who lead a contemplative and withdrawn life, do so in abbeys.

It may seem as if almost no one in western Europe joins a monastic community anymore. But there are some 900 religious living in our diocese. Many are elderly and with a  great service record, but there is also a significant number of young religious. Recently some new monastic communities settled in Limburg.

Many people associate abbeys, monasteries and monastic life with the long gone days of the “Rich Roman Life”. But nowadays, both in traditional monastic life and on its peripheries, interesting things are happening all the same.

From the media we may sometimes even assume that there has never been so much interest in monasteries, monastic life and products from monasteries. Our Pope Francis himself is a religious. In films and television programs monastic life continues to thrive. After the impressive films “Into Great Silence” about the monks of Chartreuse and “Des Hommes et des Dieux” about Trappists in northern Africa of some years ago, the RKK television series about monasteries and abbeys also turned out to receive good ratings.

Even more remarkable is the (re)discovery of this form of Christian life in Protestant circles. In Friesland a new Protestant monastery was established recently, based on old Catholic traditions. The ecumenical religious community of Taizé manages to draw and inspire more than 150,000 young people every year.

Religious life had and has great value for the Church. Religious were the ones to set the great developments of our western society into motion. They have also always coloured the life of the Church with their social, scientific and cultural initiatives. The Church would lose her variegation and topicality if monastic life were to disappear.

The Church, and with her also the faith, has a bad name for many people these days. But many – including young people – have a desire to connect with a deep and “higher” truth, which is more important than civil truths.

We all know these civil truths: the truth that you have to earn enough money to live or be able to do fun things in order to be happy. I am not saying that these are wrong truths by definition, but for religious and also for me other truths are more important.

Which ones? The highest truth that I know lies in the experience that there is a far bigger world that exists beyond man. A world which calls forth connectedness with God and with people. And one which is given shape in a special way in the birth of the Son of God, which we will celebrate again in a few weeks.

In the experience of the grandeur of creation and humanity the fuel for the religious life is also found. Someone who is sensitive to that experience – and becomes aware of it – feels something that makes everything human insignificant. Earthly pleasures pale in comparison. If you really accept the experience and dare to let go of civil frames of reference, you not rarely feel an appeal to connect in some way or another with that great truth.

The religious and consecrated life is a proven possibility in which the connectedness with God and people leads to unconditional service to the world, experienced from a fraternal or sisterly community.

I call upon all of you to approach both active and contemplative religious life in a positive way. To bring young people also in contact with it and to appreciate our brothers and sisters who chose the consecrated life as fellow faithful, who let the faith prevail in their lives, above all those civil truths of our modern time.

In these weeks of Advent we are at the beginning of the time of Christmas. The time in which we celebrate that God became man. In the past Christmas was concluded with the feast of the Presentation of the Lord at the Lord (2 February), traditionally also called Candlemas. Since a few years this is also the Day of Consecrated Life.

Following the consecration of God to the people at Christmas, we are then called to consecrate ourselves to God. On this day we want to especially remember the people who dedicated their entire lives to the service of Christ and His Church.

I call upon all the priests in our diocese to invite the religious in their area to take part  in the services in their parish(es) on the Day of Consecrated Life. At the same time I call upon the religious of our diocese to visibly take part in the services in the parishes on that day. Their contributions in our diocese are important.

I call upon all of you to pray together in the coming year – and especially on the Day of Consecrated Life – for religious life in our Church . A prayer for new vocations. A prayer in which we ask that the variety and the actuality of our faith and our Church will root itself in the choices of many young people for some form of consecrated life.

In my personal prayer on that day I want to thank God for all the religious, old and young, the sisters and brothers, who are always working unconditionally for the people in Limburg, be they faithful or not.

Looking forward to a year in which we focus on the religious and therefore also their choice to imitate Christ, I wish you a good time of preparation for the feast of His birth.

Roermond, Advent 2014

+ Frans Wiertz,
Bishop of Roermond”

pope-francis-interview-1980284w300In a new interview for Argentine daily La Nación, Pope Francis settles some quite determined rumours. We’ve heard some already, from either the Holy Father or various level-headed commentators. I want to highlight a few, which I think shed a new or valuable light on matters.

Pope Francis offers some criticism of how some people write, speak or think about him.

“In general people don´t read about what is going on. Somebody did say to me once, “Of course, of course. Insight is so good for us but we need clearer things”. And I answered, “Look, I wrote an encyclical, true enough, it was a big job, and an Apostolic Exhortation, I´m permanently making statements, giving homilies; that´s teaching. That´s what I think, not what the media say that I think. Check it out, it´s very clear. Evangelii Gaudium is very clear”.

I’ve said it about Pope Francis’ predecessor, but it is equally true (if sometimes a bit more difficult) of Pope Francis: want to know what the Pope said? Read the Pope, not the media.

About the reassignment of Cardinal Raymond Burke, considered by many to be the result of some disagreement with the Pope:

“One day Cardinal Burke asked me what he would be doing as he had still not been confirmed in his position, in the legal sector, but rather had been confirmed “donec alitur provideatur“. And I answered “Give me some time because we are thinking of a legal restructuring of the G9″. I told him nothing had been done about it yet and that it was being considered. After that the issue of the Order of Malta cropped up and we needed a smart American who would know how to get around and I thought of him for that position. I suggested this to him long before the synod. I said to him “This will take place after the synod because I want you to participate in the synod as Dicastery Head”. As the chaplain of Malta he wouldn´t have been able to be present. He thanked me in very good terms and accepted my offer, I even think he liked it. Because he is a man that gets around a lot, he does a lot of travelling and would surely be busy there. It is therefore not true that I removed him because of how he had behaved in the synod.”

And lastly, about Colonel Anrig, the commander of the Swiss Guard, who was recently dismissed:

“Last year, two months after my election, [Colonel Anrig’s] five year term expired. Then I told the Secretary of State – Pietro Parolin wasn’t there yet – that I could neither appoint him or dismiss him, because I didn’t know the man. So I decided to extend his mandate with the typical formula “donec alitur provideatur“, “until provided otherwise.” It seemed unfair to make a decision at that time, one way or the other. Then I learnt more about all that, I visited the barracks, I spent an afternoon with the Swiss Guards, I also stayed for dinner one evening, I got to know the people and I felt a renovation would be healthy. It was a mere renewal, because his term was over and it is healthy to know that nobody is eternal. So I talked to him and we agreed that he was leaving by the end of the year. He knew that since July.

[…]

It is a change, a normal change. He is an excellent person, a very good Catholic, a family man.

[…]

He is a good Christian, a believer, a very good man, I have an excellent relationship with him, so I talked with him face to face and said: “Look, I prefer a renewal”. There was is nothing unusual in it. There’s no fault in him, no blame.”

Rumours and gossip are appealing, because they present events that are more interesting and exciting, or suit our own understanding and wishes better. They are not, however, by definition, true, as these explanations by Pope Francis show. He is, after all, one who should know better than any of us what really happened.

anrigI am reading lots of articles about the latest personnel change made by Pope Francis, although it really is the same text over and over. And it’s mostly rumour too…

Earlier this week the Holy See announced the dismissal of the commander of the Swiss Guard, Colonel Daniel Anrig. It was a short announcement, with no details given. Wat we do know, however, is that Colonel Anrig was already serving beyond his original mandate, so a dismissal would have been forthcoming anyway.

But that absence of facts did not stop some from collecting any and all rumours regarding the Swiss Guard and Pope Francis (or rather, the idea of Pope Francis that many still have). Colonel Anrig, they say, was fired for being very strict, for adhering to protocol, for basically being a military commander, and that, of course, does not sit will with the Holy Father, who is all about being nice and kind. After all, he did once shake hands with a Swiss Guard (something that Popes Benedict XVI and Saint John Paul II also did), and told a soldier on guard duty to sit down and eat the sandwich he made for him (or the cappuccino he bought, the rumours are unclear). And Colonel Anrig was the one who taught his soldiers discipline, gave them orders about their behaviour while on duty, and so the Colonel and the Pope clashed. And when the Pope clashes with someone, he fires them.

Well, that’s enough rumours for now. Anyone paying attention to what Pope Francis says knows that he is more than just kind and nice. He is not a stranger to strictness and sacrifice. And while he is known for spontaneous actions, these are often, in time, confirmed by the Holy See or other authorities. The rumours about the sandwich for the guard never has, just like the one about Pope Francis going out into the streets of Rome at night to feed the homeless. They are nice stories, but nothing more.

Pope Francis once warned against the evil of rumour and gossip, which comes from inside and is more destructive than any danger from outside. This is exactly that. A story is fabricated out of the rumours, wishes and distortions that have been floating around for a few years now.

Colonel Anrig was appointed commander of the Swiss Guard in 2008 and could often be seen accompanying the Pope and his entourage,not in his colourful ceremonial uniform but in a dark suit, providing security, which is the single and centuries-old task of the Swiss Guard. Pope Francis has been Pope for more than 18 months now, and will have been in contact with the Swiss Guard almost every single day. Being protected by them will no longer be a surprise for him, nor while the presence of guards outside his residence. The Swiss Guard is a military outfit, with military discipline. Much may be expected from its members, including discipline, protocol, endurance and the free will to give themselves to the protection of Church and Pope.

In his first Advent letter as archbishop of Freiburg im Breisgau, Archbishop Stephan Burger, who today had his first official audience with Pope Francis, looks back on the past six months, and writes about the first and most important task of the Church: to be a Christ-bearer, to carry Christ in our hearts as the foundation and linchpin of everything we do as Church and as individual faithful.

erzbischof_stephan_burger_q“Dear sisters, dear brothers!

I have only been your archbishop since 29 June of this year. The past weeks of familiarisation have been characterised by many conversations and numerous encounters. During them, so many people have encouraged me in my episcopal service. At the same time I know I am supported by the prayers of countless people. That is encouraging and does me good. Heartfelt thanks for that. Prayer for others and with others is indispensable. It is the crucial source of strength for our Christian life. In prayer we consciously take the time for God and give Christ room in our hearts.

Now that we are travelling some distance together in the coming years we are looking ahead towards what concerns us in the pastoral care units with their communities, what moves and engages us in the deaneries, in the diocese and also in the world Church. Many have the concerns about the future of our local Church foremost in mind, the question of passing our Christian faith on – also to people who are far removed from the Church, or are even critical about her. So may letters and e-mails that I receive, as well as several conversations, are also about these questions.

I take these questions very seriously. They are close to my own heart. As a priest, I have experienced these developments closely and I know how much the local Church is undergoing a fundamental transformation. It is also clear that we can no longer do much that, until now, has been good and useful. In the face of the high numbers of people leaving the Church, we can not close our eyes to reality. We are all the more called to once again be aware of what distinguishes and characterises us as Christians. The time of Advent, which is now beginning, can give us an important impulse. Jesus urgently calls us to be vigilant and attentive. For whom? For Him; for His coming; for the acts of God in our daily lives.

It is important to me that in all that we do we keep in mind whose name we bear: Jesus Christ. Without Him our lives are empty. Christ and Christ-bearer. It is not our first task as Church to create mere structures, to organise Church administrations or to Ensure the economic viability of the Church. All of these aspects are important and also belong to the Church. However, in the first place we are called to live and witness to the faith bestowed upon us. To bear God, “doing such deeds for those who wait for him”, as the reading from the Prophet Isaiah tells us, in our world. That means in the first place to keep alive the personal relationship with Jesus Christ. Our personal relationship with Christ is the linchpin of everything we do. In this context I also understand my episcopal motto: Christus in cordibus – Christ in the heart.

Christ is placed in our heart at our Baptism, we receive Him with every Holy Communion, He who loves us from His heart, who opened His own heart for us on the Cross. He takes up residence in our hearts as we have found a home in His.

The more we live from this inner bond with Christ, the more our life and actions will radiate to others. Our Christian identity does not end after the service, but starts in a new way at the door of the Church: When we return home to our families, to our place of work or our circle of friends. God’s love will shine out through us everywhere. That has very real implications for how we act in the councils, groups and circles. Through the faith in Jesus Christ our fellow men become brothers and sisters. Through Jesus Christ I receive the strength to love where there is hate, to forgive where there is insult, to connect where there is argument, to give hope where there is despair, to kindle light where darkness rules, to bring hope where grief resides. Evidence that Christ has been accepted into hearts is given by many of you who work for the refugees who are now asking for entrance to our country and who rely on our help. For this sign of your solidarity and for your help of any kind I tell you from the heart: God bless you.

Wherever we manage to make our cooperation more human, more just and friendlier, Jesus Christ can continue His work in our world with us and through us. There His act of redemption can be seen and experienced. Redemption, that is not a word for the museum, but a word that must be translated in our daily lives: God wants to redeem us. He wants to redeem and free us from everything that makes us dependent, that narrows us and makes us narrow-minded. It is crucial that we only orient ourselves on the Divine love.

Dear sisters, dear brothers, in these days of Advent we are called anew by te Gospel, to be vigilant for the tracks of God in our daily lives, to be sensitive for the actions of Jesus Christ in our lives and our living together. It is important to recognise where I meet Jesus. That is how we open our hearts for Him. That is what it means when we sing: “Gates, lift high your heads,” or “raise high the ancient gateways”. It is the gate of our hearts, the gateway to our lives. With Christ in our hearts we go towards the future with confidence. It is His way with us. I want to go this way of the imitation of Christ consciously with you and do my best to be a Christian with you and a good bishop for you – to paraphrase it according to the words of Saint Augustine.

So that you may bear Christ in your hearts and bear Him to others, the triune God bless you, the Father and the Son and the Holy Spirit.

Freiburg im Breisgau, 29 November 2014

Yours,

Archbishop Stephan”

In an article on the website of the Diocese of ‘s Hertogenbosch, Auxiliary Bishop Rob Mutsaerts writes a piece about the barbaric acts perpetrated by ISIS in the Middle East, and he rightly condemns them. But we should not be too hasty in calling them medieval, although media and entertainment tend to do so (the bishop quotes actor Ving Rhames’ character from Tarantino’s Pulp Fiction, who warned he would get medieval on someone, to illustrate the use of the term medieval in movies!).

“I would IS returned to medieval values. A thousand years ago the Muslim world was a civilised one in which Islamic society was ahead of Christian Europe in medicine, science and astronomy, while Europe in turn was very civilised compared to the extremism and barbarism now going on in Syria. Certainly, there were fanatical splinter groups, but these never lasted long or were simply removed in the New World.”

Behaviour that we consider barbaric or uncivilised has more to do with the time of the Reformation and the Counter-Reformation. Bishop Mutsaerts lists Inquisition, Puritanism, the Watergeuzen who tortured and killed the Holy Martyrs of Gorcum, Henry VIII who had his enemies decapitated, and witch trials. And it is exactly this period which laid much of the foundations of our own modern society. When seen like this, maybe the acts of ISIS aren’t too alien to us…

middle ages violence^The Middle Ages: not always like this…

And although modern science and education in Europe originated in the medieval Church, this Church was not immune to the new barbarism of later centuries, as Bishop Mutsaerts writes, “Copernicus was not persecuted in the 16th century, but Galileo in the 17th was…”

“We shouldn’t romanticise the Middle Ages or imagine them as a time of pastoral simplicity, courtliness and banquets (something that my hero Chesterton is somewhat inclined to). But to call modern despicable acts as “medieval” is misguided. It is more like a historical hangover from the Renaissance and the era of the Enlightenment. And it is fairly arrogant, considering the world in which we live now and the horrible events of the last century. What we consider uncivilised or barbaric should better be called “Baroque”, or perhaps even better “twentieth century”.

The Middle Ages, both in Europa and the Middle East, are a treasure trove waiting to be discovered. It is far richer, and also so very much different, than many imagine.

“I believe that it is important to reaffirm respect for this principle as an essential condition, accepted by both, for the restoration of full communion, which does not signify the submission of one to the other, or assimilation. Rather, it means welcoming all the gifts that God has given to each, thus demonstrating to the entire world the great mystery of salvation accomplished by Christ the Lord through the Holy Spirit. I want to assure each one of you here that, to reach the desired goal of full unity, the Catholic Church does not intend to impose any conditions except that of the shared profession of faith.”

This passage from Pope Francis’ message to Patriarch Bartholomew I today struck me as a very happy and hopeful one. The Orthodox Churches are so close to us in faith, sacraments and apostolic succession that the most immediate hope for full unity, the goal of ecumenism, is with them. And they have much to give us: a sense of mysticism that we have sometimes lost, especially in the west; of sacramentality and new ways of considering the Divine and how we relate to God in our worship and daily life.

The principle that Pope Francis refers to at the start of passage regards Unitatis Redintegratio, the Vatican II Decree on Christian Unity, and specifically the 15th and 16th chapters thereof. The conclusion of Chapter 15 summarises the principle that is deemed so essential for full communion:

“The very rich liturgical and spiritual heritage of the Eastern Churches should be known, venerated, preserved and cherished by all. They must recognize that this is of supreme importance for the faithful preservation of the fullness of Christian tradition, and for bringing about reconciliation between Eastern and Western Christians.”

Chapter 16 adds to that the importance of the laws and customs of the Orthodox Churches:

“Far from being an obstacle to the Church’s unity, a certain diversity of customs and observances only adds to her splendor, and is of great help in carrying out her mission, as has already been stated. To remove, then, all shadow of doubt, this holy Council solemnly declares that the Churches of the East, while remembering the necessary unity of the whole Church, have the power to govern themselves according to the disciplines proper to them, since these are better suited to the character of their faithful, and more for the good of their souls.”

The liturgical and spiritual heritage of the Orthodox Churches, as well as their laws and customs are no obstacle for full unity. Indeed, they are essential for the further purpose of that unity: the fullness of Christian tradition, worship and evangelisation. The word of God will resound all the stronger.

francis bartholomew

Photo credit: CNS photo/Paul Haring

On the first Sunday of Advent – which is tomorrow, so happy new year – the Year of Consecrated Life begins in the Church. Although in the Netherlands the presence of religious communities varies per area – from virtually none in the north, to numerous in the south – it is good to remember that they are there, often hidden from view, praying and working for all of us and for the Lord.

Bishop Frans Wiertz opened the Year in the Diocese of Roermond (which is home to some 900 religious) and spoke the following homily.

wiertz

“The joy of the gospel fills the hearts and lives of all who encounter Jesus. With Christ joy is constantly born anew.” With these words Pope Francis opens his apostolic letter Evangelii Gaudium, which has already impressed so many people.

A central element of the words of the Pope is the message that it is Jesus Christ who can fill our hearts with joy. Not a temporary joy or cheap sense of fun, but deep joy which we shall feel through the personal encounter with Christ. The desire for that encounter is something that we may experience once more in the coming weeks. Advent is a time of expectation, a time of hope; a prophetic time too, which lets us look forward to the encounter with the Christ child. “But in my trust in you do not put me to shame,” the Psalm of this first Sunday of Advent tells us. In those words the hope and expectation already resound, which we also hear in the words of Pope Francis when he says that “with Christ joy is constantly born anew”. Every year we experience this expectant time again, in which we go from dark to light. Towards joy.

At the same time we may perhaps consider Advent to be a metaphor for everyone who dedicates his or her life to the service of the Kingdom of God: sisters, brothers, monks and nuns lead a life of Advent. A life in hopeful and prophetic expectation of the encounter with Christ. A life on the way to the light. And therefore by definition a life of joy.

“Where there are consecrated religious, there is joy,” Pope Francis says in the preparatory texts for the Year of Consecrated Life that we open today. With that he does not mean, of course, that every religious per definition leads a joyful life. Because in a sense a consecrated life is choosing a voluntary martyrdom. Your choice for life in a religious community is a radical one. You deny yourselves much: married life, a family, a career in society. In some parts of the world religious even live in very difficult circumstances. These are certainly not to be envious about.

And yet they choose to continue that life. Because they want to life according to the Gospel with the people around them, and so manifest something of the coming joy of the Kingdom of God. I am grateful that there are always people, also in our part of the world, who decide to dedicate their life completely to God.

Our society doesn’t always understand this. Perhaps it can’t be understood when you are not looking forward to God in your own life. When you can’t live from the hope of the coming joy of the encounter with Christ. When you can’t live in Advent. That is why I have great respect for those who do make that choice. Especially for young people who today – against all trends – choose a life that is completely dedicated to God.

In the Gospel of today we are called to be vigilant. This can be interpreted in all sorts of ways. In the context of this celebration I would say: Let us be vigilant that we do not lose the charism of the religious life in our diocese and beyond.  The Church needs religious. Throughout the centuries the renewal and the renewed evangelical zest has always been initiated out of religious movements. This will also have to happen now. Whether they will be new movements, foreign religious establishing themselves among us, or perhaps a revival of classical orders and congregations, that is something the future will show.

But it is our task together to create such a climate in which religious life remains possible. A climate in which people can choose a life in Advent, in imitation of Christ and towards the encounter with Him. I invite you to be open to initiatives which allow the joy of the Gospel to be constantly born anew, as the Pope says.

A logo has been designed for the Year of Consecrated Life which includes three words: Gospel – prophecy – hope. Life the Gospel, be prophetic and keep for us the hope, so that many will experience the hope you carry in your hearts. Amen.

+ Frans Wiertz
Bishop of Roermond”

religious

In his letter for Advent, Eichstätt’s Bishop Gregor Maria Hanke delves into the Incarnation, and specifically how the Incarnation of the Son of God also shows the way to our own incarnation. In other words, how we can become fully human according the plan of the Creator.

hanke“Dear sisters and brothers!

Anticipation for the birth

A married couple expecting a child prepares for the event. The pregnant woman takes medical advice and denies herself a number of things. Long before the due date, the hospital bag is packed. Everything is guided by joy. Family and friends are also full of expectation. With the first Sunday of Advent, this week, a time of joyful expectation begins also for us. We prepare ourselves for the feast of the birth of the Lord. God becomes man in Jesus Christ!

The incarnation of God is a permanent invitation

The incarnation of God is not simply history, but a permanent invitation from God to us, here and now, to start on His way of becoming human. The Second Vatican Council, in its Constitution on the Church in the World, explains the meaning of the incarnation of the Son of God for our humanity: “For by His incarnation the Son of God has united Himself in some fashion with every man. […] The truth is that only in the mystery of the incarnate Word does the mystery of man take on light.”[1]

Humanity as personhood in crisis

A look at the Son of God become man and His way as a man shows a need for a way of becoming man. It seems as if man of today has become a question himself,  as if his recognition as human, as a person with value, is in crisis.

Worldwide crisis of humanity

Despite progress, the accumulation of knowledge and growing global awareness of the unity of humanity, the dignity of people is trampled in many parts of the world. Economic and political power interests, or even fanatical religion will be their own end. Man in his dignity is left behind. At present we experience this dramatically in conflicts and hostilities. Millions of people are on the run, minorities are threatened. We think first of all of Syria and Iraq, where our Christian sisters and brothers suffer the hardships of persecution.

But the crisis of humanity is also visible around us:

Crisis of human dignity: debates on assisted suicide

We are in the middle of the debates about assisted suicide. Here the fear for unbearable suffering, the financial burden on relatives and loneliness are used as arguments to legalise assisted suicide. Even someone who is “religiously unatuned” and is not able to understand the inviolability of human life, which is rooted in the image of God, can see the danger in that. The legality of euthanasia can lead to sick people being subtly or openly forced to finally die. This trend is already clearly visible when it is indicated, always outright, how high the costs of caring for the dying is. In reality palliative care has already advanced so much that it can respond to existing fears without assisting in suicide: even in severe cases, doctors can provide a painless [2].

Identity crisis of people: Theory of gender

In another area the crisis of humanity is also visible. The ideas of “gender” are in opposition to a Biblical-Christian image of humanity. This constructed theory postulates that being man and woman is interchangeable in all areas of life. Upbringing and cultural conditions primarily shape the gender roles of man and woman. These are considered to be cultural stereotypes that need to be overcome. Under the gentle-sounding term of gender diversity many claim that there aren’t any objective genders like men and women. Instead they propagate a gender diversity with many gender-identities. The individual can choose his gender himself.

This view of humanity is surprising in a time in which many are concerned with protecting creation. They advocate preserving the ecological balance, which can only be lauded. They are convinced that the structured order of creation serves the whole.

On the other hand many on society suffer from disorientation and confusion when the nature of man and the meaning of the human person is at stake.

God created humanity as man and woman

At the beginning of Holy Scripture we read, “God created man in the image of himself, in the image of God he created him, male and female he created them. […] God saw all he had made, and indeed it was very good” (Gen. 1: 27,31).

Let us, as baptised, not be discouraged in our witness to humanity. Let us make the Word of the God and the guidance of the Church our own. The holy Pope John Paul II has left us a valuable legacy in the form of the message of the beauty of humanity, which the Creator desired as maleness and femaleness. In his catechesis which became known as the”Theology of the Body” he explains the order of Creation as an expression of the love of the Creator, for man is desired and loved by God for his own sake.

Their physical difference already shows that man and woman are ordered towards one another. This mutual orderedness once again reveals that, in order to be fully human, we need unity with a personal opposite. The highest form of this personal union is the mutual gift, the reciprocal giving of man and woman in the loving bond of marriage [3]. This mutual giving is at the same time, of course, also a reciprocal receiving and accepting of the other.  As each partner is accepted for his own sake, he will find himself through his self-giving. From this discovery of himself he is once again able to give himself anew and more deeply: this self-giving becomes a new source of life [4].

From the manger shines the light of true humanity

Dear sisters and brothers, Christmas touches many people, also today. The deepest reason is that God confirms and renews this order of love through the incarnation of the Son. From the manger and through the life of Christ shines the light of true humanity. The many people who are no longer deeply rooted in religious practice obviously also feel this.

Let us allow Christ to invite us to His way of becoming man, in order to become man ourselves. We, the baptised, can then give witness of how fulfilling the way of becoming man according to God’s order of creation and in the Spirit of Jesus is.

Encounter as the key to incarnation

The key to our own incarnation lies in encounter. Only in my opposite do I recognise myself and can I become the man according to God’s plan. In the reaction of the other I see my own “I” reflected, which I would not have been able to see otherwise. Encounter is therefore essential.

Three manifestations of human encounter can play a special role on the road to our incarnation. In a certain way they can also be understood as answers to the three symptoms of the crisis of humanity outlined above.

Incarnation in hospitality

Conversation with family members and friends, when I take them time for it, is one such encounter which can contribute to the formation of my own “I”, my own incarnation. Because of the reciprocity of encounter the same is of course also true for those who encounter me. There where we express hospitality and accept the stranger in Christian charity, an additional aspect is added. In the encounter with the stranger elements can be revealed which remain hidden in an exchange with people I already know. The hospitality towards refugees as a step in my own incarnation can then also be a first answer to the inhumanity in the world, which is shown in persecution and repression.

Incarnation in friendship

A second way of personal encounter is friendship. The essential characteristic of friendship as a human encounter is the personal attachment to one person. Precisely the friendship with Christ gives us the strength for such a deep personal connection. In friendship we learn to exceed ourselves and go beyond our urge for self-realisation. The acceptance of a friend for his own sake is the essence of friendship. True and lasting friendships are also a remedy for the desire for legalised suicide, which is in essence nothing but a cry of desperation.

Incarnation in marriage

The mutual acceptance of the other for his own sake finds its highest form in marriage. The personal bond of friendship is in the marriage between a man and a woman once more exclusively directed at one single partner. Through their reciprocal commitment and simultaneous acceptance of the other for their own sake, the partners encourage each other in their self-discovery and incarnation.

The marriage partners living in mutual love and commitment strengthen each other not only mutually, but also give direction to people who are still looking for the fullness of humanity in the spreading identity crisis.

All of you, who are travelling from the manger as roadside communities, as families, circles of friends, communities, parishes and organisations, the Triune God blesses, the Father and the Son and the Holy Spirit.

Eichstätt, on the feast of Saint Elisabeth of Thuringia, 19 november 2014.

Yours,

Gregor Maria Hanke OSB
Bishop of Eichstätt”


(1) Gaudium et Spes, 22.
(2) Cf. Gisela Klinkhammer, Mit großer Sorgfalt und klinischer Erfahrung, in: Deutsches Ärzteblatt 111 (38) , 19 September 2014, 1552f.
(3) Cf. Theology of the Body (TOB) 14,4; quoted in: John Paul II, Human Love in God’s Plan of Salvation. A Theology of the Body (republished by Norbert und Renate Martin), second revised edition, Kisslegg 2008, 161.
(4) Cf. TOB 17,6.

Bishop Johan Bonny of Antwerp has also devoted his letter for Advent to the topic of loneliness , or rather, to the slightly broader topic of the lost sheep. It seems that the Francis effect is quite visible in this year’s batch of Advent letters…

johan-bonny“In the spring I visited a kindergarten. The three classes had prepared a play for my visit. The performed the parable of the lost sheep (Luke 15:3-7). Two teachers and a dozen toddlers crawled around on hands and feet, dressed like sheep. They had a real sheepskin or a white cloth on their backs. One teacher was the shepherd: she wore a heavy cloak and had a staff in her hand. Another teacher was the lost sheep, that first got lost and was then kindly returned to the stable by the shepherd. I watch and was fascinated and touched. When the first group had performed the parable, the teacher asked a new group of children to play the sheep. “And who wants to be the lost sheep?” All hands went up in the air at the same, “Me, me, me, Miss!” The toddlers pushed and shoved to be allowed to be the lost sheep! I thought, how many hands will be raised when you are thirty or fifty years older? Who of you will then be the lost sheep, not in a play, but in real life?

In real life no one raises their hand to be the “lost sheep”. By the way, you don’t  see the “lost sheep”, it is hidden in society or in the city. Someone who has been really hurt, abandoned or disadvantaged, doesn’t flaunt it. In real life, “lost sheep” have a tough sense of survival. They can survive for a long time in their loneliness. You must literally go out to find them, like the shepherd in the Gospel. And that can take a long time. During Advent, the liturgy asks our attention for the small and forgotten people around us. This does indeed require some searching, since you can easily live in our cities and towns without encountering a “lost sheep”. The preparation for Christmas starts with this kind of searching. Who will join in the searching?

This searching comes from the heart of the Gospel. On a certain day Jesus said of himself that “the Son of man has come to seek out and save what was lost” (Luke 19:10). And when He speaks of the shepherd joyfully carrying the lost sheep on his shoulders (Luke 15:5), He is talking about Himself. There would have been no Christmas if God had not come looking for the “lost sheep”. Jesus would not have been born in a stable, had He not come looking for people on the periphery of society. Advent comes from the Latin verb advenit, “He is coming!” For God this also means “He is searching”. May He also come and find me, in my comfortable home or in my fearful hideout?

In a real nativity scene there should be at least two sheep from the flock mentioned in the Christmas story (Luke 2:6-14). They are not hidden. They are the first sheep of the flock that Jesus gathers around Him as the Good Shepherd. They have found the warm stable where He awaits them. How many people in these coming weeks will not stop for a while at a nativity scene, feeling the homesickness of a “lost sheep” that may stand and be seen? Simply because lost or broken strands join each other for a while around the nativity scene.

I wish you a good Advent: “He is searching!” Not in play, but in reality.”

+ Johan Bonny
Bishop of Antwerp

About this blog

I am a Dutch Catholic from the north of the Netherlands. In this blog I wish to provide accurate information on current affairs in the Church and the relation with society. It is important for Catholics to have knowledge about their own faith and Church, especially since these are frequently misrepresented in many places. My blog has two directions, although I use only English in my writings: on the one hand, I want to inform Dutch faithful - hence the presence of a page with Dutch translations of texts which I consider interesting or important -, and on the other hand, I want to inform the wider world of what is going on in the Church in the Netherlands.

It is sometimes tempting to be too negative about such topics. I don't want to do that: my approach is an inherently positive one, and loyal to the Magisterium of the Church. In many quarters this is an unfamiliar idea: criticism is often the standard approach to the Church, her bishops and priests and other representatives. I will be critical when that is warranted, but it is not my standard approach.

For a personal account about my reasons for becoming and remaining Catholic, go read my story: Why am I Catholic?

Copyright

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The above means that I have the right to be recognised as the author of both the original blog posts, as well as any translations I make. Everyone is free to share my content, but with credit in the form of my name or a link to my blog.

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Over the years, my blog posts have been picked up by various other blogs, websites and media outlets.

A complete list would be prohibitively long, so I'll limit myself to mentioning The Anchoress, Anton de Wit, Bisdom Haarlem-Amsterdam, The Break/SQPN, Caritas in Veritate, Catholic Culture, The Catholic Herald, EWTN, Fr. Ray Blake's Blog, Fr. Z's Blog, The Hermeneutic of Continuity, Katholiek Gezin, Katholiek.nl, National Catholic Register, National Catholic Reporter, New Liturgical Movement, NOS, Protect the Pope, Reformatorisch Dagblad, The Remnant, RKS Ariëns, Rorate Caeli, The Spectator, Vatican Insider, Voorhof and Whispers in the Loggia.

All links to, quotations of and use as source material of my blog posts is greatly appreciated. It's what I blog for: to further awareness and knowledge in a positive critical spirit. Credits are equally liked, of course.

Blog posts have also been used as sources for various Wikipedia articles, among them those on Archbishop Pierre-Marie Carré, Archbishop André-Joseph Léonard, Bishop Athanasius Schneider, Archbishop Sergio Utleg and Rainer Maria Cardinal Woelki.

Latest translations added:

1 December: [English] Archbishop Stephan Burger - Advent letter 2014

29 November: [English] Bishop Frans Wiertz - Homily for the opening of the Year of Consecrated Life

29 November: [English] Bishop Gregor Maria Hanke - Advent letter 2014

27 November: [English] Bishop Johan Bonny - Advent letter 2014

27 November: [Dutch] Paus Franciscus - Toespraak voor het Europees Parlement.

25 November: [English] Bishop Gerard de Korte - Advent letter 2014.

17 November: [Dutch] Paus Franciscus - Toespraak voor de conferentie over de complementariteit tussen man en vrouw.

10 November: [English] Pope Francis - Letter to the Church of the Frisians.

22 October: [English] Bishop Gerard de Korte - The doctrine of the Church must always be actualised.

9 October: [English] Godfried Cardinal Danneels - Intervention at the Synod.

Sancta Maria, hortus conclusus, ora pro nobis!

Sancte Ramon de Peñafort, ora pro nobis!

Pope Francis

Bishop of Rome, Vicar of Jesus Christ, Successor of the Prince of the Apostles, Supreme Pontiff of the Universal Church, Primate of Italy, Metropolitan Archbishop of the Province of Rome, Sovereign of the Vatican City State, Servant of the Servants of God

Bishop Gerard de Korte

Bishop of Groningen-Leeuwarden

Willem Cardinal Eijk

Cardinal-Priest of San Callisto, Metropolitan Archbishop of Utrecht

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