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In this first week after Pentecost, three dioceses in the Netherlands are gearing up to ordain three priests each on Saturday. While it is no set rule, it is customary for new priests to be ordained around this time. Later on in the year, the expectation is that there will be at least one more ordination coming up in the Diocese of Groningen-Leeuwarden, for example.
Tomorrow, however it will the Dioceses of ‘s Hertogenbosch, Haarlem-Amsterdam and Roermond’s turn. Diocese by diocese, here are the new priests:
Diocese of ‘s Hertogenbosch, to be ordained by Bishop Antoon Hurkmans in the Cathedral Basilica of St. John:
- Peter Koen
- Bart Theunissen
Diocese of Haarlem-Amsterdam, to be ordained by Bishop Jan Hendriks, the auxiliary, since Bishop Jos Punt has decided to temporarily lessen his workload in preparation for surgery:
- Jeroen de Wit
- José Marin de Val
Diocese of Roermond, to be ordained by Bishop Frans Wiertz in St. Christopher’s cathedral (and depicted above on the cover of the diocesan magazine):
- Roderick van Attekum
- Carlos Martinez
- Ralf Schreiber
With three of the new priest hailing from outside the Dutch borders (Marin del Val and Martinez are Colombian, and Schreiber German), this year’s class has a fairly strong international element. And that is a trend which will become steadily more standard in the future, particularly since the Diocese of Roermond has just announced that no less than six Indian seminarians will be trained to become priests in that diocese. Starting their time in the Netherlands with an intensive fulltime course to learn the Dutch language, it will be interesting to see if and how these priests succeed in adapting to Dutch society, mentality and culture.
For now, however, prayers for the new priests of this year and all the years to come. May their numbers ever increase, for we do indeed need them.
And finally, to close with the reminder that Pope Francis imparted to the priests he ordained on 21 April:
“[D]ear sons, exercising for your part the office of Christ, Head and Shepherd, while united with the Bishop and subject to him, strive to bring the faithful together into one family, so that you may lead them to God the Father through Christ in the Holy Spirit. Keep always before your eyes the example of the Good Shepherd who came not to be served but to serve, and who came to seek out and save what was lost.”
It’s a bit late, but since there is an interest in it, here is the schedule for the Holy Week celebrations in the Dutch cathedrals. As ever, things may change at any time, but since this information is taken from the various diocesan websites, it should simply be accurate.
Diocese of Groningen-Leeuwarden, Cathedral of St. Joseph:
Wednesday, 19:30: Chrism Mass
Maundy Thursday, 19:00: Mass offered by Bishop Gerard de Korte
Good Friday, 14:00: Stations of the Cross for children
Good Friday, 15:00: Stations of the Cross
Good Friday, 19:00: Service of the Passion of the Lord
Holy Saturday, 22:00: Easter Vigil
Easter Sunday, 11:00: Mass
Easter Monday, 11:00: Mass
Archdiocese of Utrecht, Cathedral of St. Elisabeth:
Wednesday, 19:00: Chrism Mass (at the Church of St Mary in Apeldoorn).
Wednesday, 21:00: Tenebrae and Lauds, followed by silent prayer until 8 o’clock the next morning
Maundy Thursday, 19:30: Mass offered by Cardinal Wim Eijk
Maundy Thursday, 21:30 Tenebrae and Lauds
Good Friday, 8:00: Morning Prayers
Good Friday, 15:00: Stations of the Cross (at the church of St. Augustine)
Good Friday, 19:30: Service of the Passion of the Lord, led by Cardinal Eijk
Good Friday, 21:30: Tenebrae and Lauds
Holy Saturday, 16:00-17:00: Confession
Holy Saturday, 21:00: Easter Vigil, offered by Cardinal Eijk
Easter Sunday, 10:30: Mass offered by Cardinal Eijk
Easter Monday, 10:30: Mass
Diocese of Haarlem-Amsterdam, Cathedral Basilica of St. Bavo:
Wednesday, 19:30: Chrism Mass (for both the diocese and the Military Ordinariate).
Maundy Thursday, 19:30: Mass
Good Friday, 15:00: Stations of the Cross
Good Friday, 19:30: Service of the Passion of the Lord, led by Bishop Jos Punt
Good Friday, 21:00: Tenebrae
Holy Saturday, 21:30: Easter Vigil
Easter Sunday, 10:00: Mass offered by Bishop Punt
Easter Monday, 10:00: Mass
Diocese of Rotterdam, Cathedral of Sts. Lawrence and Elisabeth:
Wednesday, 19:30: Chrism Mass
Maundy Thursday, 19:30: Mass, followed by a prayer vigil until 7 o’clock the next morning
Good Friday, 10:30: Stations of the Cross for children
Good Friday, 15:00: Stations of the Cross
Good Friday, 19:30: Service of the Passion of the Lord
Holy Saturday: 22:30: Easter Vigil, offered by Bishop Hans van den Hende
Easter Sunday, 11:00: Mass offered by Bishop van den Hende
Easter Monday, 11:30: Mass offered by Bishop van den Hende
Diocese of Breda, Cathedral of St. Anthony:
Wednesday, 19:00: Chrism Mass (at the church of St. Gummarus in Wagenberg).
Maundy Thursday, 19:00: Mass, offered by Bishop Jan Liesen
Good Friday, 15:00: Service of the Passion of the Lord, led by Bishop Liesen
Good Friday, 19:00: Stations of the Cross, led by Bishop Liesen
Holy Saturday, 21:00: Easter Vigil, offered by Bishop Liesen
Easter Sunday, 10:30: Mass, offered by Bishop Liesen
Easter Monday, 10:30: Mass (at the Begijnhof chapel)
Diocese of ‘s Hertogenbosch, Cathedral Basilica of St. John:
Wednesday, 19:00: Chrism Mass
Maundy Thursday, 19:30: Mass
Good Friday, 15:00: Service of the Passion of the Lord
Good Friday, 19:00: Stations of the Cross
Holy Saturday, 22:00: Easter Vigil
Easter Sunday, 10:00: Mass
Easter Sunday, 11:45: Mass
Easter Monday, 11:00: Mass
Diocese of Roermond, Cathedral of St. Christopher:
Wednesday, 19:00: Chrism Mass
Maundy Thursday, 18:30: Mass, offered by Bishop Everard de Jong (at the Munster)
Good Friday, 15:00: Stations of the Cross, led by Bishop Frans Wiertz
Good Friday, 19:00: Service of the Passion of the Lord, led by Bishop Wiertz (at the Munster)
Holy Saturday, 20:30: Easter Vigil offered by Bishop Wiertz
Easter Sunday, 11:30: Mass offered by Bishop Wiertz
Easter Monday, 11:30: Mass
Marking the abdication of Pope Benedict XVI, which becomes effective in the evening of 28 February, all Dutch and Flemish dioceses will be offering a thanksgiving Mass for his pontificate. With the exception of Haarlem-Amsterdam and Antwerp, all will do so on the day of abdication itself.
The two metropolitan archdioceses, Utrecht and Mechelen-Brussels, will feature the most extensive celebrations. In Utrecht, a Mass will be offered at 12:30 at St. Catherine’s cathedral, which will be followed by Holy Hour, a sung Rosary, Vespers and Benediction at 6. Whether Cardinal Eijk will attend this day is unclear. Mechelen-Brussels will offer no less than three Masses, all at 8pm: In Brussels by Archbishop André-Joseph Léonard and auxiliary Bishop Jean Kockerols, in Louvain (St. Peter’s) by auxiliary Bishop Leon Lemmens, and in Waver (St. John the Baptist) by auxiliary Bishop Jean-Luc Hudsyn.
The other thanksgiving Masses will take place at 6pm in Bruges (by Bishop Jozef De Kesel), at 7pm in Groningen (Bishop Gerard de Korte), Breda (Bishop Jan Liesen) and Roermond (Bishop Frans Wiertz), and at 8pm in Ghent (Bishop Luc Van Looy) and Hasselt (Bishop Patrick Hoogmartens). All Masses will be at the respective cathedrals of the dioceses, except in Breda, where the Mass will be offered at the chapel of the Bovendonk seminary in Hoeven, and Hasselt, where the Basilica of Our Lady will host the Mass
The next day, 1 March, auxiliary Bishop Jan Hendriks will offer a Mass at 7:30pm, and on 3 March, Antwerp’s Bishop Johan Bonny will offer one at 5pm.
In addition to these Masses, parishes, communities and other societies may of course also mark the abdication with Masses or prayer services.
As I had hoped earlier, Bishop Frans Wiertz’ opening address of the symposium on new evangelisation, which took place at Rolduc seminary on Monday and Tuesday, has been made available on the website of the Diocese of Roermond. As may be expected, I have created an English translation.
Speaking about the need for a road map for the new evangelisation, the bishop took the Acts of the Apostles and Blessed John Paul II’s Apostolic Letter Novo Millennio Ineunte as the prime elements to draw this map. Both these sources and the actual address are worth a read. The latter was quite well received at the symposium and on Twitter, as it was reported on live by two attending seminarians. It is both thoughtful, a bit playful and practically applicable.
Photo credit: Diocese of Roermond
It’s a week ago now, but I figured it would be nice to give an impression of how the Year of Faith was opened in the Netherlands. All dioceses marked the occasion with special Masses in either the cathedral or another major church in the diocese.
The Archdiocese of Utrecht played host to a national symposium on the four great Constitutions of the Second Vatican Council. Some 250 people attended, a number that could perhaps have been higher if the symposium wasn’t open to clergy and pastoral workers only.
The Mass which started off the symposium was offered by Wim Cardinal Eijk, the archbishop of Utrecht. In his homily he looked back at the fruits of the Council, but also the responses to it. The cardinal noted that, “On the one hand there are people who are disappointed, because the Council did not bring the fruits they had hoped for. And on the other hand there are people who make the reproach that the current crisis in the Church was caused by the Council.” He went on to say that both responses are unjust. The roots of secularisation were already laid well before the Council – as, for example, Blessed Titus Brandsma already noticed – and the discussion about celibacy and liturgy was already being held in the 1950s.
In Breda Bishop Jan Liesen, pictured at right during the symposium mentioned above, offered a Mass in the cathedral of St. Anthony. About the Year of Faith he said:
“The Year of Faith is a year in which to listen to God, to the spirit which has been poured out in our hearts. Put differently: our Church does not revolve around an organisation, but around a living person, Christ. The Gospels speak of how Jesus continuously presented people with the question, “Who do you say I am?” Other religions may have a book, a great way of life or something. We Christians do not have that, at least not as the heart of our faith: we have the person of Jesus Christ.”
Bishop Liesen also spoke about our spiritual life, which we need to nurture in order to be evangelisers ourselves.
“To make work of your spiritual life – how do you do that? It is a matter of choosing, really choosing. In our time we have somewhat forgotten what choosing is, maybe or probably because we have such material wealth. We can walk past shop windows in long shopping streets and pick what we like. We then think that we have made a choice, but we haven’t. We were looking for something and left much where it was and brought that one thing home, but that is not choosing. There comes a time when we don’t like what we have brought home anymore and then we’ll get something else. That is not choosing: it is merely the satisfaction of a desire, whether it is real or imaginary. Because of such a materialistic way of life, which is being promoted in all manners imaginable and which we should not underestimate or make illusions about when it concerns ourselves – because of that way of life we sometimes deal with people in the same way, and we drop them when they no longer suit us. But really choosing when it concerns a person means: choosing that one as he or she is and not dripping them to choose another. That is the basis of true friendship, that is the basis of marriage and family, and that is also the basis of spiritual life, of the conversation with God.”
The final topic that Bishop Liesen touched upon was the Eucharist. He re-emphasised the central place that that sacrament has in our faith, and his desire (and presumably intention as well) to cut down the number of Communion service in his diocese. These services have, in many places, become more of a habit and a celebration of the community instead of a necessity when there is no priest available, and water down the valuable role of the Eucharist in our lives.
In the Diocese of Haarlem-Amsterdam, the Year of Faith was opened at the shrine of Our Lady of Need in Heiloo. In his homily, auxiliary Bishop Jan Hendriks spoke about faith, saying:
“Faith is a mercy and we can be grateful that we have received that mercy.
Faith requires surrender, giving up control, confidence that you are safe in the loving care of a heavenly Father, that everything will turn out alright, no matter how many setbacks and suffering you may find on your way.
No matter how much evil and how many problems there are: because of faith our life is an ascent to God. Without faith it would be nothing but decomposition, descent, a pointless event with a sad ending.
Faith also requires humility, because it entails us bowing down for a higher power, for someone who can dictate the law to you.
Our Catholic faith lets us know Jesus, our Saviour and Lord. It lets us understand the Holy Spirit, who resides in our hearts and gently leads us to the heavenly Father, who is source and purpose of all of creation.
Through our Catholic faith we also got to know and venerate Mary, who is our Mother through Jesus, as an example of faith, as intercessor and mediator.”
And about evangelisation, he added:
“Whatever we do in the Church, we must first be Christians.
Every priest, every believer must first be a Christian.
The work that we do in the Church can’t be an exterior job, but an expression of our love for Christ, expression of our faith.”
Bishop Antoon Hurkmans, who opened the Year of Faith in the cathedral basilica of St. John in Den Bosch, spoke about having faith in our time:
“Today every faithful is individually faced with a great challenge. The Second Vatican Council already foresaw this. This Council was intended to bring the Church up to date, a way of returning to the source. It again placed Holy Scripture at the heart. It looked for the vital sources of the Church of the future in the young Church of the Church Fathers. You and I, we are confronted with an increasingly secularised world. We shouldn’t want to walk away from that. We should be strong by resisting the difficulties of this time and witness of our faith in the world of today, with the sources of the Council. There are numerous difficulties. The Church in our part of the world grows smaller, we must dispose of church buildings. It’ll be increasingly difficult to pass on the faith to future generations. Acting according to the faith in marriage, in celibacy, in politics is increasingly at odds with what’s going on in society. What matters now is to believe or not: to entrust yourself to God. To travel the way with Him. When you have faith, confess this faith in the Father, the Son and the Holy Spirit openly. God will take care of you. He will give you life. Confess your faith in the Church. Do not stay alone. Participate, as the Council asks, in the life of the Church. The Eucharist is the source and summit of the Church’s life. Be there, every Sunday. Immerse yourself in the liturgy, in Holy Scripture and never forget to serve the poor. Faith must be expressed in action.”
In Roermond Bishop Frans Wiertz referred to the collection of ten local Saints and Blesseds, from 4th-century St. Servatius to St. Teresia Benedicta of the Cross, who was killed in Auschwitz in 1942, who were gathered in the cathedral of St. Christopher as examples of the faith. The bishop said about this:
“We are gathered here as faithful from all directions of our local Church. And we are not alone, but in the presence of a number of prominent blesseds and saints from our area, men and women who represent the faith of many centuries, who represent all those people who preceded us in the faith.”
In the Diocese of Rotterdam, Bishop Hans van den Hende opened the Year of Faith in the Basilica of St. Liduina and Our Lady of the Rosary in Schiedam. In his homily he discussed Pope Benedict’s Apostolic letter Porta Fidei, in which the Holy Father announced the Year of Faith, and on the Second Vatican Council, but also on the Catechism of the Catholic Church and the Code of Canon Law. Summarising the Year of Faith, the bishops said:
“The Year of Faith, brothers and sisters, regards all aspects of our life in faith. To confess that God exists, that His Son became men, that the Holy Spirit always wants to inspire us. To celebrate our faith in the Eucharist and the other sacraments and to be careful with the Words of Scripture. We do so as true listeners to the message of God and also by truly living as Christians and to be recognisable in our words and actions as friends of the Lords, and fourth, to keep up the conversation with the Lord.”
In Groningen, Bishop Gerard de Korte also opened the Year of Faith, with a Mass at the cathedral of St. Joseph, but the text of his homily is sadly not available online.
Photo credit: ,  Ramon Mangold,  Peter van Mulken
For today’s Solemnity of the Most Holy Body and Blood of Christ, Corpus Christi for short, the Diocese of Roermond has published a brochure about Communion. After a description of who Jesus Christ is and what He has done for us, the brochure delves into the Eucharist, its celebration an, most notably, the proper disposition for receiving that sacrament, Jesus Himself, in the Communion.
In their foreword, Bishops Frans Wiertz and Everard de Jong write:
“The attention for the Sacrament of the Eucharist, the Sacrament of faith, the most precious gift that the Lord has left His Church, could use an extra impulse in our days. Not only because of the Year of Faith that the pope has announced, but most of all because of the graces that participation in this beneficial Sacrament can give the faithful. Does our time not have a great need for spiritual food which can lessen the soul’s thirst?”
I won’t be analysing the entire brochure, which offers a handy introduction to the source and summit of our faith, but I will share what in my opinion is the most significant chapter in it: an explanation of the proper disposition for receiving Communion. This is especially necessary in the Netherlands, where Communion is often considered a right or “just something that everybody does, so why shouldnt I?”.
- Certain texts seem to imply restraint when receiving Communion is concerned: We hear Jesus Himself say, “‘Do not give dogs what is holy; and do not throw your pearls in front of pigs, or they may trample them and then turn on you and tear you to pieces (Matthew 7:6). Saint Paul also writes in his letter to Timothy:
“You may be quite sure that in the last days there will be some difficult times. People will be self-centred and avaricious, boastful, arrogant and rude; disobedient to their parents, ungrateful, irreligious; heartless and intractable; they will be slanderers, profligates, savages and enemies of everything that is good; they will be treacherous and reckless and demented by pride, preferring their own pleasure to God. They will keep up the outward appearance of religion but will have rejected the inner power of it. Keep away from people like that” (2 Timothy 3:1-5).
And the same Apostle claims:
“What does this mean? That the dedication of food to false gods amounts to anything? Or that false gods themselves amount to anything? No, it does not; simply that when pagans sacrifice, what is sacrificed by them is sacrificed to demons who are not God. I do not want you to share with demons. You cannot drink the cup of the Lord and the cup of demons as well; you cannot have a share at the Lord’s table and the demons’ table as well. Do we really want to arouse the Lord’s jealousy; are we stronger than he is?” (1 Corinthians 10:19-22).
He then opines:
“Whenever you eat this bread, then, and drink this cup, you are proclaiming the Lord’s death until he comes. Therefore anyone who eats the bread or drinks the cup of the Lord unworthily is answerable for the body and blood of the Lord. Everyone is to examine himself and only then eat of the bread or drink from the cup; because a person who eats and drinks without recognising the body is eating and drinking his own condemnation. That is why many of you are weak and ill and a good number have died. If we were critical of ourselves we would not be condemned, but when we are judged by the Lord, we are corrected by the Lord to save us from being condemned along with the world” (1 Corinthians 11:26-32).
It is then clear that Communion is not for just everyone.
- Yet this question about the reasons to not receive Communion can, on second thought, seem like a strange question. After all, we are sinners and we need Him. Yes, exactly because we are sinners, we need Him. The more we sin, the more we need Him. Not without reason do we say, “Lord, I am not worthy that you should come under my roof, but only say the word, and my soul shall be healed” (vg. Luke 7:6).
- This unsuitability to receive Communion tells us, on further examination, what we have just said [in previous chapters] about the will to be converted, the openness to healing and the unity in love. There are actions which, as it were, lock us so tightly within ourselves, which block us from experiencing Jesus’ love and active healing power in the Communion in such a way that we can’t experience this meeting with Him in a fruitful manner without some preparation. There are actions or omissions which have shut the door to Jesus in such a way that it won’t open without a special help. They cause such hardness in our hearts that a ‘softener’ and a strong purification are needed to receive Him properly. Jesus offers those too, but not in the sacrament of the Eucharist. For that reason He, as we saw, instituted the Sacrament of Penance and Reconciliation: Confession. We must therefore distinguish between the need to being saved by Christ, and the way in which this can occur. The encounter with Him in the Communion is so sensitive and tender that Communion can’t work without a prior big cleaning, ie. a verbal confession of our sins. It is like a communal meal, or even a marital physical union, which also can’t happen if there are major issues between man and wife. General apologies do not suffice here, as in the penitential rite , but specific and honest regret must be shown. In other words, the road to unity with the Lord only goes via the road of purification. The sacrament of penance and reconciliation is in this way complementary. Saint Thomas Aquinas summarised these arguments in this way: because of mortal sin we no longer have spiritual life within us, while the Eucharist is food for the living; and because of our attachment to mortal sin we have removed ourselves so far from Christ that we can’t become one with Him through Communion .
- Do not be afraid of this sacrament of penance and reconciliation… As the Apostle Saint John writes in his first letter, “If we say, ‘We have no sin,’ we are deceiving ourselves, and truth has no place in us; if we acknowledge our sins, he is trustworthy and upright, so that he will forgive our sins and will cleanse us from all evil. If we say, ‘We have never sinned,’ we make him a liar, and his word has no place in us” (1 John 1:8-10).
- What are mortal sins? According to the Church you can only sin mortally if you go against God’s commandments in a serious matter (materia gravis) with full knowledge and in free will. What is exactly a serious matte is not always clear, but they often have to do with life and death, the beginning and end of physical and spiritual life. They may be things against God, your neighbour, or yourself.
- In judging the sin, there are a number of aspects which involved. Three aspects of an action count. 1: That what you do, the action itself. 2: The motivation, by which you act. 3: The circumstances of the act. All three aspects must be good to speak of a good act. So only one of these three has to be bad, for the entire act to be bad. All three aspects can also independently lead to a mortal sin. 
- Some acts, regardless of their result, intention or circumstance, are always bad, because the act is intrinsically, in itself, bad. These human actions or omission have to do with what seriously affects and damages our deepest personality or that of another. The killing of an innocent person, for example, in whatever phase of life, regardless of motivation or circumstance, is never justified. But all other forms of damage to human dignity and human integrity, such as torture, psychological terror, slavery, human trafficking and so on  are always reprehensible. For the Church, sexuality is a sacred event, and man is very vulnerable in that area: it affects the heart of his person and God’s creative power. If it does not take place within a marriage between a man and a women, or when the openness to new life of consciously blocked, it is, in principle, always a mortal sin. Not without reason does Jesus tell us, “But I say this to you, if a man looks at a woman lustfully, he has already committed adultery with her in his heart”(Matthew 5:28).
- Who decides how serious a sin is? And so if you need to confess it before receive Communion? As long as they are acts which happened in secret, it is primarily the sinner’s, conscience, formed by the Church, which indicates what should be done. Of course, a priest may always be asked for advice. With acts that are presented to the priest in confession, or which are public, the Church will always judge the nature and the consequences. We already see this in the early Church:
“If your brother does something wrong, go and have it out with him alone, between your two selves. If he listens to you, you have won back your brother. If he does not listen, take one or two others along with you: whatever the misdemeanour, the evidence of two or three witnesses is required to sustain the charge. But if he refuses to listen to these, report it to the community; and if he refuses to listen to the community, treat him like a gentile or a tax collector. ‘In truth I tell you, whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heaven” (Matthew 18:15-18).
- When in doubt about receiving Communion, you may always entrust your own judgements to a good spiritual counselor.
- Of course, Communion also has a social aspect. Saint Paul says that he will eat certain kinds of meat, but does not does so to avoid giving scandal to the weaker (Romans 14:20, 2 Corinthians 6:3). It could happen that one has permission from the Church to receive Communion, but would cause public scandal with it. It is then wise to avoid receiving Communion in a church where one is known. One can receive Communion in a place where one is unknown.
- But priests have their own responsibility. About this, the Second Vatican Council says, in a positive way, “But in order that the liturgy may be able to produce its full effects, it is necessary that the faithful come to it with proper dispositions, that their minds should be attuned to their voices, and that they should cooperate with divine grace lest they receive it in vain. Pastors of souls must therefore realize that, when the liturgy is celebrated, something more is required than the mere observation of the laws governing valid and licit celebration; it is their duty also to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite, and enriched by its effects.”
- The public aspect of sin and the scandal it may possibly cause can also mean that the priest, or the person distributing Communion, and who is therefore “entrusted with the mysteries of God” (1 Corinthians 4:1), may have to prudently take his own responsibility. “I ask everyone, especially ordained ministers and those who, after adequate preparation and in cases of genuine need, are authorized to exercise the ministry of distributing the Eucharist, to make every effort to ensure that this simple act preserves its importance as a personal encounter with the Lord Jesus in the sacrament” . A minister of Holy Communion therefore has his own responsibility and will not randomly refuse someone Communion, without any prior knowledge. If a person’s way of life is clearly contrary to Catholic faith and morals he can’t allow that person’s to receive Communion. In certain public cases of serious scandal, in which the meaning of the sacrament is seriously undermined, he will then have to warn a person, prior to the celebration, to not come forward for Communion, and in special cases will even have to refuse Communion .
- And what if there is no minister of the sacrament of penance and reconciliation, and the serious sin is not publicly known? Then you can receive Communion, provided you have prayed a personal act of contrition and have the intention to receive the sacrament of penance and reconciliation at the earliest occasion.
- It is important to realise, even if you know that you can’t receive Communion, that there are ways to unite yourself to Christ. There is the option to come forward with the other people as the Communion is handed out and then, with arms crossed over your chest, receive a blessing. One can also unite oneself spiritually with Christ and so receive spiritual Communion. It is not shameful to not come forward… on the contrary, it shows your appreciation and respect for the Holy One among us.
 Cf. Congregation for Divine Worship and the Discipline of the Sacraments, Instruction Redemptionis sacramentum (2005), n. 80: “As for the Penitential Act placed at the beginning of Mass, it has the purpose of preparing all to be ready to celebrate the sacred mysteries; even so, “it lacks the efficacy of the Sacrament of Penance”, and cannot be regarded as a substitute for the Sacrament of Penance in remission of graver sins.”
 Cf. Summa Theologica, III, 89,3
 Cf. Catechism of the Catholic Church, nr. 1755
 Catechism of the Catholic Church, n. 1756, identifies blasphemy, perjury, murder and adultery as intrinsically evil. The Second Vatican Council says the following: “Furthermore, whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or wilful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than as free and responsible persons; all these things and others of their like are infamies indeed” (Gaudium et spes, n. 27; cf. Evangelium Vitae, n 80).
 Sacrosanctum concilium, n. 11.
 Cf. Sacramentum caritatis, n. 50.
 Cf. Redemptionis Sacramentum, n. 84: “Furthermore when Holy Mass is celebrated for a large crowd – for example, in large cities – care should be taken lest out of ignorance non-Catholics or even non-Christians come forward for Holy Communion, without taking into account the Church’s Magisterium in matters pertaining to doctrine and discipline. It is the duty of Pastors at an opportune moment to inform those present of the authenticity and the discipline that are strictly to be observed.”
In the weeks around Pentecost there will once again be ordinations of new priests and one deacon in several dioceses in the Netherlands. This year’s tally stands at 10 for three dioceses and two religious congregations. All but one will be ordained in 2 June. The exception is Bart Beckers (47), who will be ordained for the Society of Jesus by Bishop Jan van Burgsteden, emeritus auxiliary, in the church of St. Francis Xavier in Amsterdam, the first time that church sees a priestly ordination.
In that same Diocese of Haarlem-Amsterdam, on 2 June, Bishop Jos Punt will ordain Deacons Peter Piets (44) and Jim Schilder (55), who will be diocesan priests, and Theo van Adrichem (57), who will be a transitional deacon for the Franciscans.
In the Diocese of ‘s Hertogenbosch, Bishop Antoon Hurkmans will ordain Deacons Patrick Kuis (27) and Geoffrey de Jong (31).
In the Diocese of Roermond, Bishop Frans Wiertz will ordain Deacons Rick Blom (30), George Dölle (52), Jan Geilen (54) and Patrick Zuidinga (40).
All ordinations, except that of Bart Beckers, will take place in the cathedrals of the respective dioceses. God willing, I’ll be at the ordinations in ‘s Hertogenbosch. Expect some photos here afterwards.
Photo credit: IKON