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missalAnd so, on an August afternoon last week, the Dutch bishops announced the first fruits of a 2001 request from Rome to realise a new, more accurate translation of the Roman Missal. The process has long been in apparent limbo, although work must have progressed behind the scenes. There was little way of knowing it did, though, and as late as February of 2012, Cardinal Eijk stated that a new translation of the Lord’s Prayer – to be the same in both the Netherlands and Flanders, as the Congregation for Divine Worship and the Discipline of the Sacraments desired – would still be a long way off. But the differences are now overcome, and the Congregation gave its permission for use and publication on 10 June of this year. The bishops are still to announce exactly when the new texts may be used in the Churches.

As the process took so long and information about progress was so scant, there are still many questions. How exactly will the changes be introduced? Will the faithful simply be presented with a fact, or will there be suitable catechesis? Looking at a similar effort – the new English translation of the Missal –  and some of the initial responses to the new text of the Lord’s Prayer, the need for catechesis seems obvious. It is perhaps a characteristic of the Dutch mentality that any change is looked upon with suspicion. What’s more, in matters of faith, one’s own feelings and experience of the new is contrasted with what is known, and the known is usually clung to. “I am going to keep praying the Our Father in my own words, because that’s  the way I like it.” With a change of this kind, people not only need to know the reason for it, but also the reasons of these texts, in whatever translation, in the first place. Why do we pray the Our Father? Why does the Mass have the structure it has? Why use one word and not the other?

Words convey meaning, obviously. The words we use in prayer reflect the faith we have, and in that sense it goes both ways: we address God, but the words we utter also teach us. Words, the Word, is central to our faith. Christ speaks to us in the Gospel, the liturgy and even our own prayers, and what He tells us must be translated well. Translation can’t muddle up the original meaning. It’s too important for that.

I hope that the announcement of the new translation, as well as the publication of a first “small Missal” is a first step that is followed by a program of catechesis and education about the word we use and their meaning.

prayerThe Lord’s Prayer has existed for decades in both a Dutch and Flemish translation which differed in various places. These differences are by now ingrained in the collective consciousness of the faithful, so finding acceptable changes was a long and slow process. Not only did the new translation need to be more faithful to the Latin source, but it also needed to remain understandable. The words and passages that were the same in both versions were not changed, but the differences were. Here follows a brief look at what was changed. I’m offering English equivalents of the relevant Dutch translations, so this overview serves more as an explanation of the problems and their solutions, and not as an accurate reflection of the text.

The Latin text is as follows:

Pater noster qui es in caelis:
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua,
sicut in caelo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus
debitoribus nostris;
et ne nos inducas in tentationem;
sed libera nos a malo.

1. in caelis: In the Dutch version this was translated as in heaven, while the Flemish used in the heavens. The plural used in Flanders is more accurate, but was deemed to be archaic. The Willibrord translation of the Bible also generally uses heaven in the singular, and this translation is most often used in the Mass. The choice was made to retain heaven in the singular.

2. sanctificetur nomen tuum: Translated as Your name be holy (or hallowed) in The Netherlands and Holy (or hallowed) be Your name in Flanders. The version of the Netherlands was retained in order to retain the structure of the first three supplications of the prayer, which all end with verbs (hallowed, come, done).

3. sicut in caelo, et in terra: Here the issue centered around the word as (sicut). The Netherlands use zoals, while Flanders uses als. Both words are close in meaning, with zoals something like like as, and als meaning as. The word sicut appears twice in the text and is translated the same both times in the Dutch and differently in the Flemish text. The choice was made for zoals, to keep both instances of the word the same in translation.

4. dimitte nobis debita nostra: Translated as Forgive us our trespass/mistake/guilt (singular) in the Netherlands and Forgive us our trespasses (plural) in Flanders. Debita is also plural, so the choice was made to retain the Flemish translation.

5. sicut et nos dimittimus debitoribus nostris: Here the translations differed significantly. The Netherlands had As we forgive others their trespassing, while Flanders used As we forgive our debtors. As mentioned above, sicut was translated zoals. The Netherlands translations translates the noun debitores with a description (others who trespass), while the Flemish also employ a noun (debtor, albeit not strictly in the financial sense). For this reason, and although the equivalent of debtor in this meaning is not very common in Dutch, the Flemish version was retained.

6. et ne nos inducas in tentationem: Here, no difference existed between the Dutch and Flemish versions: And lead us not into temptation. The reason to nonetheless change this lies in the Greek source text of the Gospels in which the Lord’s Prayer comes to us. A more correct translation of tentationem is not so much temptation as it is today generally understood, but with the added meaning of being put to the test. The old translation also seems to imply that it is God doing the tempting, while we ask Him not to lead us into it. This is incorrect, as we, for example learn from James 1:13: “Nobody, when he finds himself tempted, should say, I am being tempted by God. God may threaten us with evil, but he does not himself tempt anyone.” The new translation uses the Dutch beproeving, which may be translated as test, but also as ordeal or tribulation.

Today we celebrate the feast of St. Thomas the Apostle, best known as Doubting Thomas. The passage from John 20, in which Jesus appears after His death on the cross, but Thomas happens to be absent is well known. Thomas refuses to believe what he didn’t see for himself, only to be corrected by the Lord when He appears again and shows His wounds to Thomas, even inviting him to place his hand in the wound in His side.

“You believe because you can see me. Blessed are those who have not seen and yet believe” (John 20:29).

thomasRich as this passage from the Gospels is, and it teaches us much about the nature of faith, there is more to St. Thomas than this. In the Bible, he appears in all four Gospels, as well as in the Acts of the Apostles. Matthew (10:3), Mark (3:18) and Luke (6:15) first list him among the Apostles called by Jesus, while John first mentions him in the story of the death of Lazarus, where Thomas seems a bit defeatist. Upon hearing Jesus’ decision to go to Bethany, in the land of the Jews who had earlier tried to kill Jesus, he says, “Let us also go to die with him”  (John 11:16). Still, it indicates a willingness on Thomas’ part to follow Jesus whatever the consequences, even if death is one. Not exactly the sign of a doubting follower.

Later in the Gospel of John, we see another side to Thomas: the questioning follower, the man trying to understand. As Jesus announces His return to the Father, telling the apostles that they know where He is going and how to get there, Thomas replies, “Lord, we do not know where you are going, so how can we know the way?” (John 14:5). This prompts Jesus to teach him – and us – that He is the Way, the Truth and the Life. Thomas comes across as honest and straightforward, not afraid to ask about what he doesn’t understand. The next time we come across him is in the aforementioned passage of the Lord’s appearance in his absence. Thomas doubts, is still as honest and straightforward as ever, but not stubborn: he accepts what the Lord teaches him and professes his faith in his Lord and God.

Thomas appears once more among the disciples to whom Jesus appears at the Sea of Tiberias (John 21;2), but the Evangelist does not tell us any details about what Thomas may have said or done. But he did witness Jesus giving Peter the task to look after His sheep. After the Lord’s Ascension, Thomas remains with the other disciples, as Acts 1:13 tells us, part of the young and rapidly growing Church.

That’s all the Bible tells us about St. Thomas, but it’s enough to slightly correct the image we have of him as a doubter. It would be more accurate to see him as a very honest man, to himself and to others. He is not afraid to ask questions, or even to ask others to be more clear, but also does not hesitate to recognise his own errors and correct them.

Several post-Biblical sources tell of Thomas travelling to India to preach the Gospel there. Indeed, south India is home to the St. Thomas Christians, who can be traced back to the 2nd or 3rd century. The trip from the Holy Land to India would at least have been possible in the first century, as trade relations existed between the subcontinent and the Roman Empire. It is hard to tell what is true and what is apocryphal in this, but the fact remains that Thomas is strongly connected to Southern Asia, and Christian communities appeared very early in India. A strong-willed follower of Jesus may well have taken it upon himself to undertake such a perilous and uncertain mission to remote parts, all to spread the Gospel and enkindle the faith, serving the Lord as he did from the moment he was first called.

Marking Easter – which is more than just one day – I want to share some of the messages that our bishops have given for the Feast of the Resurrection. First is the archbishop of Berlin, Rainer Maria Cardinal Woelki, who speaks about how the hope of Easter opens us up to Christ, every day anew, so that we can help others to also meet Christ.

Rainer Maria Kardinal Woelki, Erzbischof von Berlin“”He is not here, for he has risen, as he said he would” (Matt. 28:6). The angels’ Easter message is not only directed to the women at the empty tomb, but also directly to us. Full of joy we join in with the Alleluiah of Easter. At the same time, many people have difficulties believing in the Resurrection, which makes me think.

Easter brought something new into the world: a hope which tells us, over the power of death: “For this is how God loved the world: he gave his only Son, so that everyone who believes in him may not perish but may have eternal life” (Joh. 3:16). Easter is the answer of the Christian faith to the provocation of death.We are called to life in unity with the living Lord, we are called to eternal life. In Evangelii Gaudium, Pope Francis reminded us of this: “Being a Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction” (EG 7)*. It is the encounter with Jesus Christ as the risen and the living. Scripture tells us of these encounters of people with the Risen: Jesus Christ is risen, He lives!

Only the Light “from Heaven” brightens our own life. Only the gaze “upwards” to Him opens up for us the meaning of all that Jesus Christ has done and said. His death on the cross seems to put into question his message and works. But through the Resurrection God the Father confirms the message and the work of His Son. The Resurrection, not death, is the final chapter of His and our life story.

“Blessed are those who have not seen and yet believe!” (Joh. 20:29). This is verse from the Bible puts it succinctly: Whoever is open to the Easter message, in him it changes something. The Kingdom of God is near, and the promise is already active today. In the night before Easter this becomes visible when the Churches festively receives the catechumens. Through Baptism they arise into new life in Jesus Christ. The same is true for all of us, who are baptised and confirmed in His name. In Jesus we arise every new day to new life. And when we suffer some setback in our life, the hope of Easter give us the power to stand up anew every day.

In this way our own life becomes an answer to the questions of those who struggle with the message of Easter: Every Sunday, every day he can encounter the Risen One himself! In the Eucharist we meet the Risen One like the disciples met Him on the road to Emmaus. Similarly, we meet Him in prayer, where He listens to us and our concerns. And we meet Him in our neighbour, and vice versa: “It is no longer I, but Christ living in me” (Gal. 2:20). As easter people we are the “Light of the world”, the “Salt of the earth” (Matt. 5:13-14), and we become signs of His salvation.

I wish you a happy and blessed Easter, Alleluiah!”

* Pope Francis quotes Pope emeritus Benedict XVI here

Original German text.

“I will take the children of Israel from among the nations
to which they have come,
and gather them from all sides to bring them back to their land.
I will make them one nation upon the land,
in the mountains of Israel,
and there shall be one prince for them all.
Never again shall they be two nations,
and never again shall they be divided into two kingdoms.”

Ezekiel 37: 21-22

With the news yesterday (both the Pope’s apology and the news about Bishop Gijsen) opinions pop up. Everyone has something to say about what it all means, and how other people are wrong about it. It gets depressing sometimes.

The Word of God often offers inspiration, a new view on things, but also comfort. So today, as I looked for some of that comfort on the readings of today. The first two verses of the first reading, from the Book of Ezekiel, are a potent reminder that in God no division can last. God brings His people back to their own land, to Himself. He unites them again.

If only we would hear Him.

lent_desktopIt’s almost Lent. Snuck up on you, didn’t it? But it’s true, Less than a week away the great time of fasting and penitence will begin and prepare us for Easter.

Time to plan ahead.

For this Lent and Holy Week I want to take the Gospel readings of every day and do some lectio divina with them, a spiritual reading. I’ll be posting the relevant passage every day (well, that’s the plan) and reflect on it. These reflections will be short, as lectio divina is by definition a personal exercise: we prayerfully read a Bible text for ourselves and are open to learn from it. The reflections are therefore what I take from the text: your experience may be a different one, but I hope that comparing what others learn with what you have learned can set you off on new avenues of thought, prayer and discovery.

For those who want to read and reflect in their own time, or if I am unable to post every day, here is a list of the Gospel reading of every day:

  • Wednesday 5 March (Ash Wednesday): Matthew 6:1-6, 16-18)
  • Thursday 6 March: Luke 9: 22-25
  • Friday 7 March: Matthew 9:14-15
  • Saturday 8 March: Luke 5:27-32
  • Sunday 9 March (First Sunday of Lent): Matthew 4:1-11
  • Monday 10 March: Matthew 25:31-46
  • Tuesday 11 March: Matthew 6:7-15
  • Wednesday 12 March: Luke 11:29-32
  • Thursday 13 March: Matthew 7:7-12
  • Friday 14 March: Matthew 5:20-26
  • Saturday 15 March: Matthew 5:43-48
  • Sunday 16 March (Second Sunday of Lent): Matthew 17:1-9
  • Monday 17 March: Luke 6:36-38
  • Tuesday 18 March: Matthew 23:1-12
  • Wednesday 19 March (Solemnity of Saint Joseph, Spouse of the Blessed Virgin Mary): Matthew 116, 18-21, 24a or Luke 2: 41-51a
  • Thursday 20 March: Luke 16:19-31
  • Friday 21 March: Matthew 21:33-43, 45-46
  • Saturday 22 March: Luke 15:1-3, 11-32
  • Sunday 23 March (Third Sunday of Lent): John 4:5-42 or John 4:5-15, 19b-26, 39a, 40-42
  • Monday 24 March: Luke 4:24-30
  • Tuesday 25 March (Solemnity of the Annunciation of the Lord): Luke 1:26-38
  • Wednesday 26 March: Matthew 5:17-19
  • Thursday 27 March: Luke 11:14-23
  • Friday 28 March: Mark 12:28-34
  • Saturday 29 March: Luke 18:9-14
  • Sunday 30 March (Fourth Sunday of Lent): John 9:1-41 or John 9:1, 6-9, 13-17, 34-38
  • Monday 31 March: John 4:43-54
  • Tuesday 1 April: John 5:1-16
  • Wednesday 2 April: John 5:17-30
  • Thursday 3 April: John 5:31-47
  • Friday 4 April: John 7:1-2, 10, 25-30
  • Saturday 5 April: John 7:40-53
  • Sunday 6 April (Fifth Sunday of Lent): John 11:1-45 or John 11:3-7, 20-27, 33b-45
  • Monday 7 April: John 8:1-11
  • Tuesday 8 April: John 8:21-30
  • Wednesday 9 April: John 8:31-42
  • Thursday 10 April: John 8:51-59
  • Friday 11 April: John 10:31-42
  • Saturday 12 April: John 11:45-56
  • Sunday 13 April (Palm Sunday): Matthew 26:14-27:66 or Matthew 27:11-54
  • Monday 14 April: John 12:1-11
  • Tuesday 15 April: John 13:21-33, 36-38
  • Wednesday 16 April: Matthew 26:14-25
  • Thursday 17 April: John 13:1-15
  • Friday 18 April (Good Friday): John 18:1-19:42
  • Saturday 19 April (Holy Saturday): Matthew 28:1-10
  • Sunday 20 April (Easter Sunday): John 20:1-9

It’s much, to be sure, but it is an investment that’s worth the effort. Lent is especially a time to return to the basis, to the Word, and allow the Lord to join us on our way.

staatsieportret20kardinaal20eijkCardinal Eijk just can’t win. In an interview for the Reformatorisch Dagblad, which was published yesterday, he explained that the Council of Trent is still current. The statements of that Council, which aimed to put an end to certain practices which had caused the Reformation, but also wanted to emphasise the content of the faith and the consequences thereof in daily life for those who professed it, has not been scrapped in any way in the centuries after. What was said there still goes.

Protestant faith leaders in the Netherlands are none too happy with the cardinal’s clear and open explanation. The chair of the Protestant National Synod claimed that Cardinal Eijk “would give the faithful a burn-out some day”. “The claim that the church is always right is not in line with the Bible”, Gerrit de Fijter said. Well, that’s  right, if you have a Protestant understanding of what a church is. The Catholic definition of the Church, the body of Christ which enjoys the promised inspiration of the Holy Spirit, can make certain dogmatic statements (which is not the same as saying she’s always right…). Former head of the Protestant Church in the Netherlands, Bas Plaisier (who himself is not too concerned with ecumenical respect for other churches) “does not understand what the cardinal is doing”, calling the statements “formal and hard”. Even Catholic professor Marcel Poorthuis had his reservations. While agreeing that Cardinal Eijk is correct in his statements about the Council and the heresies it addresses, he puts Pope emeritus Benedict XVI opposite to the cardinal, referring to the retired Pope’s statement that Martin Luther was a man of the Church. He even goes so far as to say that he expects Luther to be rehabilitated by the Church.

Cardinal Eijk called the Council of Trent a sign of the Catholic Church’s “capacity to purify herself” from errors and sinful practices. Examples of these are “the trade in offices, the unbiblical understanding of the priesthood en the lack of discipline in monasteries. In that regard, Trent has put things in order. The Council has also been very fruitful. When all the decrees had been implemented this led to a restoration of order in the Church.” The Council also delineated certain truths of the faith, which are still unchanged and valid.

The cardinal relates the anathemas that the Council issued to the Letter of St. Paul to the Galatians, which says, “Anyone who preaches to you a gospel other than the one you were first given is to be under God’s curse” (1:9). “If someone does not share the faith of the Church in the Eucharist,” the cardinal explained, “he can’t receive it either. This curse or anathema essentially means you are blocked from receiving the sacraments, and in that sense it is still applicable.” But, the cardinal continues, these anathemas apply to people who refuse the truths of the Church “in full knowledge, aware of the truth and with free will”. “In a way that is a theoretical question. There are many people who have an incorrect image of the Catholic Church because they were raised that way, or they have another idea of God. You can not directly blame someone for that. You can therefore not understand the anathemas of Trent as being eternally damning for someone. God is the judge; you can and may not make that judgement as a human being.”

A clear explanation of what the Council taught about those who do not adhere to what they know to be the truth of the faith. Does this mean, as the critics I mentioned and quoted above assume, that modern Protestants are damned by the Catholic Church? No, it does not, because to be damned you must know and be aware that the Catholic Church teaches the truth and decide freely to not follow that truth. Clearly, that is not what most Protestants do: they do not believe that the Catholic Church teaches truth. If they did, why remain Protestant? Are they damned by the Council? No. Can they receive all the sacraments? Also no, but for different reason: the sacraments are also a profession of faith and an expression of the desire to belong to the community of faithful that is Christ’s Body. If you don’t share that faith, well…

Yes, all this may not be nice to hear, but it is certainly worthy of being taken seriously and read carefully before being commented on. But, seeing the cardinal as the big bully is perhaps the easier and more comfortable way…

In ecumenical relations with other church communities there is one thing that must always be at the centre: the truth. The truth that the Church, or any other community, claims, must not be hidden for the sake of “being nice to each other”. Cardinal Eijk’s explanation is not a nice one, but it is true. It is what the Catholic Church continues to profess and uphold as truth. Ecumenism is a good thing, but it can never be a reason to ignore who we are and what we hod to be true.

bloggingAn important communique from the Holy See press office yesterday, not least for us bloggers and others active in social media who regularly share and comment on what the Pope does or says.

FALSE STATEMENTS ATTRIBUTED TO POPE FRANCIS

Dear friends, we have been notified by many readers that there are stories currently circulating all over the Internet spreading statements by Pope Francis with regard to a number of issues, concerning the Bible’s content, the relations between religions, the renewal of the Church’s doctrine, and even the calling of an alleged “Third Vatican Council”, which are FALSE. These statements were spread by unknown sources. Therefore, we would like to alert all readers to be careful and not to trust too soon news about the Pope that are not from the Vatican. There are also many unidentified trolls on social networks that try to put false information in circulation, taking advantage of the fact that it is easy to “throw the stone and hide the hand”. Many are also not aware that ALL FACEBOOK PROFILES OF POPE FRANCIS/JORGE MARIA [sic] BERGOGLIO ARE NOT OFFICIAL PAGES AND THEY HAVE NOT BEEN AUTHORIZED TO OFFICIALLY REPRESENT THE POPE, THEREFORE THEY SHOULD CLEARLY STATE THEY ARE JUST ‘FAN PAGES’.  We encourage all readers to check the official Vatican media sources for further confirmation of Pope Francis’ statements, or even to check what exactly he said with reference to specific issues.  IF THE STATEMENTS ATTRIBUTED TO THE POPE BY ANY MEDIA AGENCY DO NOT APPEAR IN THE OFFICIAL MEDIA SOURCES OF THE VATICAN, IT MEANS THAT THE INFORMATION THEY REPORT IS NOT TRUE. Below is a list of the official Vatican media which you should use as valid reference to be sure that any reported statement referred to the Pope is true:

- News.va: a news aggregator portal, it reports the news and information from all the Vatican media in one website, available in five languages: www.news.va News.va also has a Facebook page: www.facebook.com/news.va

- L’Osservatore Romano (newspaper): www.osservatoreromano.va

- Vatican Radio: www.radiovaticana.va

- VIS (Vatican Information Service): www.vis.va

- Holy See Press Office: www.vaticanstate.va/content/vaticanstate/en/altre-istituzioni/sala-stampa-santa-sede.html

- Centro Televisivo Vaticano (Vatican Television Center): www.ctv.va  or www.vatican.va/news_services/television/

- Vatican.va: the official website of the Holy See, where you can find the full text of all speeches, homilies and Apostolic documents by the Pope: www.vatican.va

- PopeApp: the official app for smartphones dedicated to the Pope (Copyright News.va)

- @Pontifex: the official Twitter profile of the Pope.

The only official Facebook profiles representing the Holy Father and the Vatican are those from News.va and the Vatican media (see the above list of Vatican media). We would like to thank you all for your kind attention as well as for your notifications and suggestions. Please do share this information as much as possible with your contacts! Thank you very much!

First of all, it’s like I have said several times: if you want to know what the Pope said about something, read or listen to what he said. While there are many media outlets who do a good job in reporting on papal issues, there are also many who do not, either out of ignorance or malicious intent.

Secondly, this statement can be read as a duty for us Catholic bloggers and writers. It does not mean we can’t write about the Pope anymore, or discuss what he has said and what it means. It does mean that we must be as accurate as we can. Accuracy is a service to ourselves and our readers. We must first and foremost reflect the truth before giving our own interpretation or opinion.

Continuing with our translation of the general report that the Dutch bishops will be handing to Pope Francis in the first week of December, we arrive at the second part, in which the various portfolios within the Bishops’ Conference are described, as well as some developments within the fields they cover.

It would seem that each portfolio holder has written a short text. These are sadly not written for easy reading. They are dry texts intended to convey information, and their length prevents the inclusion of much detail.

Below, I will briefly list the main points in each text.

logo TSTVocations and Education to Church Ministry (Wim Cardinal Eijk): Mentions the intended merger between the three Catholic theological faculties in the country. The Faculty of Catholic Theology (logo pictured) of the University of Tilburg, but located in Utrecht, was the result. Two faculties participated, while the third lost the right to dispense ecclesiastical grades. No mention is made of the seminaries.

Liturgy, Church Music, Bible and Christian Art (Bishop Jan Liesen): This department tries to emphasise the fullness of liturgical life through letters and liturgical books. There is special attention for new translations of the Roman Missal and the Bible as used in the liturgy.

Catechesis (Bishop Rob Mutsaerts): There are projects about First Communion and Confirmation,  a series of six catechetical magazines on topics like birth, suffering, forgiveness and education, a catechesis method for children and teenagers. New goals are new forms of evangelisation and catechesis and more investing in the volunteer force.

basisschoolEducation (Bishop Jan Hendriks): Government policy and secularisation put pressure on Catholic education. Ways are sought to improve relations between Church and schools and increase religious knowledge of teachers.

Youth (Bishop Rob Mutsaerts): Pastoral care is mostly presented in national events (Catholic Youth Day, diocesan events). The number of youth groups is slowly decreasing, but young Catholics are increasingly present on the Internet and in social media.

Communication and Media (Bishop Frans Wiertz): Little interest from secular media in Church and faith, except for the sexual abuse crisis and the election of Pope Francis. Fewer financial means to invest in communication. There seem to be new chances in new media (seriously? Seem to be?)

prisonPastoral care in Justice and Health Care (Bishop Everard de Jong): Pastoral care in prisons takes place in close cooperation with the state. Most hospitals and nursing homes are secularised, making providing pastoral care more difficult. It is being ‘professionalised’ and thus becoming more secular. There are very few priests available in this area, and the challenge is to strengthen the bonds between caregivers and dioceses, and dioceses and institutions.

Church and Society (Bishop Gerard de Korte): The bishop meets twice annually with representatives from various areas of society, including political parties and unions. The bishop tries to spread Catholic social thought via the media.

Ecumenism and Contacts with the Eastern Rites (Bishop Hans van den Hende): There are direct ecumenical contacts with the Protestant Church, the Old Catholic Church, the Oriental and Orthodox Churches, the Evangelical Alliance and the Pentecostal churches. Expressions of ecumenism include a joint declaration on Baptism and a nationwide Week of Prayer for Unity.

Interreligious Dialogue (Bishop Jan van Burgsteden): Cooperation exists with Muslims, Hindus and Buddhists. Deus Caritas Est and the Vatican II documents are basis for further contacts.

punt ethiopiëMission and Development (Bishop Jos Punt): There is solidarity and creativity in the parishes, often aimed at local projects. These can be integrated in national actions. There is also a decline in financial contributions to missionary projects. (At left: Bishop Punt on a missionary visit to Ethiopia)

Commission of the Bishops’ Conferences of the European Union (COMECE) (Bishop Theodorus Hoogenboom): The bishop participates in the two meetings per year of the COMECE, and subsequently reports to the bishops’ conference about it. Several COMECE projects are put into practice in the Netherlands.

Marriage and Family (Bishop Antoon Hurkmans): Good marriage preparation and family amenities are promoted for the new parishes. Numerous movements assist the Church in these goals.

Handboek-katholieke-medische-ethiekMedical Ethics (Wim Cardinal Eijk): The cardinal lectures on this topic in the Netherlands and abroad, and also teaches the subject at the seminary of the Diocese of Haarlem-Amsterdam, and writes articles for various publications. He also maintains political contacts to emphasise the topic, and has published a handbook on medical ethics (pictured), which is currently being translated into English and Italian.

Relations with Judaism (Bishop Herman Woorts): Several meetings between Jewish and Christian communities take place, in relation to the remembrance of the Holocaust and several Jewish feasts. All dioceses should have their own working group for relations with Judaism.

Movements and New Communities (Bishop Jan van Burgsteden): These are fourteen movements and communities recognised by the Pontifical Council for the Laity.

Religious and Secular Institutes (Bishop Jan van Burgsteden): Three to four meetings per year have led to mutual dialogue and confidence and has brought bishops and religious closer together.

Church and the Elderly (Bishop Gerard de Korte): Two elements are important: representation and comfort on the one hand, and questions of life and death, the younger generations and hope on the other. This is achieved through celebrations and speaking engagements.

Church and Women (Bishop Gerard de Korte): Consisting mainly of contacts with the Union of Dutch Catholic Women, in two meetings per year.

Our Lady of Lourdes BasilicaPilgrimages (Bishop Herman Woorts): The bishop takes part in the annual meeting of the three official pilgrimage organisations. Important now is the creation of a new pilgrims’ book related to the publication of an interrim Missal, probably sometime in 2014. The bishop takes part in various pilgrimages and celebrations.

Pastoral Care for Workers in Carnivals, Circuses and Shipping (Bishop Antoon Hurkmans): There is a well-ordered nationwide parish for shipping workers, with its own parish priest and group of volunteers. There is an annual meeting with the bishop.

Beatifications and Canonisations (Bishop Frans Wiertz): There have been four canonisations and three beatifications in the Dutch Church province since 1998. There are three Blesseds awaiting canonisation.  There are 13 further cases, of which three have reached the stage of Venerable. Three cases have had their file sent to Rome, and two files have been handed over to dioceses abroad. Three or four more candidates are being considered to have their processes started.

The reports are very factual and while the describe intentions, plans and wishes, there is no indication of how these are to be realised, nor how effective any projects are.

Striking – and disappointing – is the conclusion from Bishop Wiertz as holder of the communications portfolio that “here seem to be new chances in new media”. These chances have been there for years, and many Catholics in the world are exploiting them. There is a world to be won on the Internet for the Church in the Netherlands, a world that is barely being explored at this time.

pauspetitieIn the runup to the first ad limina visit of the Dutch bishops in nine years, one of the more successful initiatives by lay faithful has been the so-called ‘Pauspetitie‘ on Facebook. Probably best translated in English as ‘Popetition’, it aims to collect the wishes, hopes and desires of lay faithful across the Netherlands, asking readers the question, “What do you want to tell Pope Francis?”

The range of questions, reflecting the page’s rapid popularity, is great, but can generally be divided in two major categories, both of which are somewhat concerning.

First there is the popularity of Pope Francis. Of course, there is nothing wrong with faithful loving their Holy Father. But it seems that for many, Pope Francis is the great reformer who will do away with all the hard parts of being Catholic. No matter that he speaks more than any Pope before him about such topics as the Devil, the radical following of Christ in poverty and Confession, and has authorised the excommunication of an Australian priest who was very publicly in favour of same-sex marriage and non-mandatory celibacy for priests, Pope Francis is seen by many as a great teddy bear who will make being Catholic easier for all of us by allowing women priests, abolishing celibacy, allowing everyone, Catholic or not, to receive Communion… you name it. Reality is different, but that doesn’t change the image that people have of him. Related to that is the thought that the popes before him, even the very popular Blessed John Paul II were somehow wrong, and bad popes.

Second there are the wishes that the Church change her doctrine and dogmas, elements of the faith which can not be changed, independent of what people think of Pope Francis. This indicates a serious lack of knowledge of their faith on the part of many. Catechesis in the past decades has been sorely lacking, as the number of people who simply do not recognise the nature of faith and religion is – perhaps shockingly – great.

In both these points, and perhaps inherent to personal wishes and hopes, is the fact reflected that personal opinion and desire takes precedence over the thoughts and teaching of the Church, which is the teaching of Christ. In essence, we may say that many people who profess to be Catholic do not follow Christ as much as themselves and the society they live in. Even when confronted with the Biblical basis of any of the ‘hard’ teachings of the Church, these people are not swayed.

People simply no longer know what the Church they are part of is: the community of faithful established by God through His Son, led by St. Peter and his successors in unity with the other Apostles and their successors, in other words: the Pope and the bishops. This Church is tasked to share the faith in Christ, but als to safeguard it. Christ, after all, is the same, yesterday, today and tomorrow (Heb. 13:8), and so is His message, both the appealing parts and the difficult ones. Faith is not dependent on society or people. The Pope, be he Benedict or Francis, is not the one who decides what the faith is, and so he will not be able to change it to fit the wishes of the faithful. Rather, the faithful are called to change to fit the wishes of the source of the faith, God. And He makes us able to do that, by following Him through His Church and the shepherds He has given us.

So what do we do when we find an aspect of the faith hard to accept or understand? We don’t demand it be changed to make it easier for us. Rather, we try to reach a level of acceptance or understanding. And most of all, we try to gain some trust and faith in the Church and Her shepherds, for that is the same as trust in the Lord. Does that mean we shouldn’t think, or express hopes and wishes? Of course not. Thinking is required to be faithful, and hopes and wishes motivate us to grow in faith. There is much to improve in the Church, but the faith, the very heart of the Church, is not among those. How that faith is communicated, taught and shared, however, is. But when we are asked to hear, learn and accept what is being shared, we should try to do just that and not cling desperately to our own personal convictions. We must allow ourselves to be transformed by the Lord. And the first obstacle to be removed for that transformation is ourselves.

Does all this what I’ve written above make the Popetition something wrong or bad? No, it doesn’t. It invites people to hope and share, to be open to one another and hopefully to the Church and the faith. Perhaps all the hopes and wishes shared there can be an inspiration to many to change what can be changed at the local level, in parishes, homes, schools and other communities where the faith must be kept alive. Pope Francis is not going to be able to change the goings-on in the parish. The bishop sometimes is, but we, the faithful as well as the local clergy, always are. If we reignite the faith our communities in the light of Christ and in union with His Church, we put hope into practice.

stjerome100pxToday is International Translation Day. It is also the day that the Church commemorates Saint Jerome. And that’s no coincidence.

The feat that St. Jerome, one of the Doctors of the Church, is most remembered and celebrated for is his translation of the Bible into Latin. This so-called Vulgate became the definite text of the Bible used for most of modern history and, at the Council of Trent, the benchmark for which books were canonical and which were not.

St. Jerome’s work had a profound influence on religion, spiritual formation, Church and faith, but not least on the development of languages itself. Not bad for the work of a devoted translator.

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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This work is licensed under a Creative Commons Attribution-NonCommercial 3.0 Netherlands License.

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.

Blog and media

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:

IN PROGRESS

[Dutch] Internationale Theologencommissie - Sensus Fidei in het Leven van de Kerk.

30 June: [Dutch] Paus Franciscus - Boodschap voor het Katholieke Jongerenfestival.

19 June: [Dutch] Paus Franciscus - Interview in La Vanguardia.

18 May: [English] Pietro Cardinal Parolin - Homily at the consecration of Archbishop van Megen.

15 May: [English] Ane Hähnig - Interview with Michael Triegel.

3 May: [Dutch] Paus Franciscus - Boodschap voor de Wereldgebedsdag voor Roepingen 2014.

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This blog is a voluntary and free effort. I don't get paid for it, and money is never the main motivator for me to write the things I write.

But, since time is money, as they say, I am most certainly open to donations from readers who enjoy my writings or who agree with me that it communicating the faith and the news that directly affects us as Catholics, is a good thing.

Via the button you may contribute any amount you see fit to the Paypal account of this blog. The donation swill be used for further development of this blog or other goals associated with communicating the faith and the new of the Church.

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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