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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…
“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
Bishop Johan Bonny has been making headlines in Catholic media, first in Germany but today also in his native Belgium. In an extensive note the bishop of Antwerp outlines his thoughts and expectations for this autumn’s Synod of Bishops. Various media have presented this as an attack on Popes Paul VI and St. John Paul II and their documents on difficult subjects related to marriage, family and morality. But reality is somewhat different. Bishop Bonny does not exclusively discuss the contents of various magisterial pronouncements, but does offer strong criticism on how they came about, and how they are put it into practice.
In this post, I will summarise the text and offer my opinion here and there. As it is a fairly long text, this post is a work in progress. Expect updates over the coming days.
In the first part of his document, the bishops explains that he sees the development of an ecclesiastical question within the discussion about marriage and family, which he traces back to Pope Paul VI’s encyclical on contraception and sexuality, Humanae vitae. The way in which the Pope developed this text, apparently ignoring the advice of experts he had appointed himself, stands in stark contrast with how the Second Vatican Council went about matters: in strong collegiality which led to a virtually unanimous passing of documents.
This lack of collegiality in such an important matter has led, so the bishop explains, to a gap between the Church’s moral teaching and the moral understanding of the faithful. And we do see this happening: statements, decrees, encyclicals and the like do not play much of a role in the lives of the faithful, even though they can be important for properly living as Catholic faithful. Of course, a perceived lack of collegiality can not be the only explanation for this, as Bishop Bonny admits. I would even go so far as wondering if many faithful are even aware of how documents are developed, at least not in our time.
Among bishops, Curia and Pope, more collegiality can have positive results (and also negative), since we should not be afraid of talking about such important matters. But the Church is no democracy. The very nature of the papacy, of the body of apostles and disciples that Christ established, is at odds with that. The Pope has magisterial primacy, and he must be free to exercise it. But of course it is good to do everything to avoid needless division and even opposition, although that can probably never be rooted out completely.
Bishop Johan Bonny of Antwerp wrote a message for the feast of Pentecost, discussing the seeming opposition between the Spirit and the institute of the Church. Of course, there is no opposition, but the Holy Spirit works in the Church and the Church needs to be continuously open to His workings. Not an easy task…
“The Pope and the Holy Spirit: do they get along? It seem a superfluous question. But much ink has been spent and battle has been done, but in and outside the Church, about that topic. For some the Holy Spirit is invisible where the Pope is. For others the Pope is invisible where the Holy Spirit is. Institute and charisma, durability and renewal, shepherding and prophecy: they are so easily put in opposition to one another. Yet the story of Pentecost begins in the house where the Apostles are. They are among the first to receive the Spirit for the mission that the Lord has entrusted to them.
I thought of Pentecost when I was in St. Peter’s Square for the canonisation of Pope John XXII and John Paul II. In his homily, Pope Francis said about these Popes that they “cooperated with the Holy Spirit in renewing and updating the Church in keeping with her pristine features, those features which the saints have given her throughout the centuries. Let us not forget that it is the saints who give direction and growth to the Church. In convening the Council, Saint John XXIII showed an exquisite openness to the Holy Spirit. He let himself be led and he was for the Church a pastor, a servant-leader [guida-guidata], guided by the Holy Spirit. This was his great service to the Church; for this reason I like to think of him as the the pope of openness to the Holy Spirit.”
This is the work of the Holy Spirit: to continuously reveal the original features of the Church. That is what Jesus promised His disciples, shortly before his departure: “the Paraclete, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you” (John 14:26). The memory of the Church and Christians is short, especially concerning the heart of the Gospel and the witness of Jesus. The Holy Spirit doe snot have an easy task in continuously reminding the Church of the word and example of Jesus. You have to be the Holy Spirit to not get sick of it!
During this time of Pentecost we pray for “openness to the Holy Spirit”. We ask that the Holy Spirit may renew our Church community, bring her closer to the times, reveal her original features. We pray for all those who carry responsibility in the Church community: that they, as shepherds, let themselves be guided by the Holy Spirit. And especially: we thank the Holy Spirit that He hasn’t given up our Church community, despite our short memory. Perhaps because of that the Holy Spirit is as light as air and as fire: to be able to get along with us!
+ Johan Bonny
Bishop of Antwerp”
Bishop Johan Bonny of Antwerp considers the Christian faith’s authenticity and the physicality of the Resurrection.
How do you know if someone is sincere? How do you feel if someone is genuine? There is a simple measure: when the body confirms, or even transcends, the language of words. What use do I have for someone who says a lot about solidarity, but never shakes my hand? What use do I have for someone who has good views about the family, but is never home? What use do I have for someone who speaks about human rights, but always eats at the most expensive tables? The proof of the pudding is not in thoughts or words, but in the body. Where you go, from whom you make an effort, with whom your body wears or ages: that is the measure of authenticity. Ordinary people know this all too well.
Christians believe that God’s Word became “man” in Jesus. In the Greek and Latin it actually says that God Word became “flesh”, or took on bodily form, in Jesus. God did not limit Himself to words and promises. He did not get stuck in conversations with His people. Undoubtedly some wished He did: the continuation of a fiery discussion with God, with arguments for and against. God did not walk into that trap. He became man in Jesus, a man of flesh and blood, who embodied what He said. People looked at Jesus and saw that He was sincere: towards them and towards God.
Jesus paid a great price for that. When people could no longer stand His words, He had to go. It wasn’t so much His message that had to be fought or denied. It was God’s “becoming man” in flesh and blood that had to be blocked, if need be with brutal violence. That which made Jesus bodily present, that had to end. Silence fell around Jesus on Good Friday. Nothing had to be said any longer. His dead body on the cross surpassed the words He could have said. By the way, there was no one who wanted to hear them anymore. His body was laid in the tomb.
At Easter we celebrate the Resurrection of Jesus from the tomb. In the Creed we will solemnly sing that we believe in “the Resurrection of the body”. That is indeed what Easter is about: about our faith in the resurrection of the body. Jesus is risen completely and forever. Everything in Him has been brought to completion and glory by the Father. Nothing was left behind, least of all the body with which He had confirmed His words and completed His sacrifice. After Easter Jesus carried in His hands and sides the scars from the Cross. Thomas could put his fingers in them. That completed the wonder and joy of the disciples. In Jesus, the Father most certainly made a man of flesh and blood rise from death!
The power of the Resurrection does not hover like cloud above the earth. It enters this world and our loves, into the core of our humanity. And especially: it enters the language of the body. Places where the Resurrection breaks through have everything to do with the proof of the pudding, which has to come from the body. Where strangers shake hands, where a volunteer pushes a wheelchair, where a child is born, where an ill person struggles with pain, where partners remain loyal, where the gun is put down, where a kiss is genuine, where food aid is being distributed, where gossip falls silent, where solidarity can come from gut feeling: that is where the power of the Resurrection breaks through. Where the body can put the signature of God, that is where the world has a future.
I wholeheartedly wish you a happy Easter!”
Various bishops have written messages to their faithful on the occasion of Lent. In this post I want to go over six of them, written by bishops in and around the Netherlands. I have been scanning the various diocesan websites for them, and an interesting conclusion from that is that there aren’t a lot. I have found one in the Netherlands, and a few in Belgium and the Nordic countries. Oh, and one from Luxembourg. None from Germany, oddly enough.
Anyway, let’s see what the bishops who did write a message found important to share.
From Utrecht, Cardinal Wim Eijk speaks about charity. He writes:
“For many of us [Lent] is a time of abstinence, a period in which we deny ourselves “the pleasures of life” or at least limit ourselves. Lent is a journey through the darkness to the Light of Easter, a journey through the desert to the Source. And we take the time for that: this is not ‘merely’ a Four-Day March, but one of forty days. We do not fast with an eye on losing weight or adopting a healthier lifestyle – although these can certainly be positive side effects… […] During Lent we place not ourselves but God and also our neighbours at the centre. It is the we have in mind when we downsize our consumption pattern.”
But the cardinal warns, Lent is not just about saving money to give to some charity. He quotes Pope Francis, who said that if we do not have Christ and the Cross, we are a enthusiastic NGO, but not a Church. In other words, we can’t lose sight of our faith when doing good. In addition to fighting material poverty, we must also fight spiritual poverty.
“[Lent] is after all a time in which we make room to enrich our heart and our spirit, through prayer and reading Scripture, by directing these on what the should be the heart of our existence: our personal relationship with Our Lord Jesus Christ. We remove the frills and side issues from our life to experience that our wellbeing does not depend on them.”
In essence, Cardinal Eijk explains, our charitable actions can not be seen separate from the Eucharist.
“In the sacrament of the Eucharist we come closest to Our Lord Jesus Christ. In receiving the Eucharist we are conformed to Him. This creates obligations and holds an assignment: from now on, try to act in His Spirit.”
He concludes with pointing out several “desert experiences” that deserve our attention: the loneliness of people around us, and the loneliness that we as faithful can sometimes experience.
“We live in a time in which faith has long since ceased to be a matter of course, in which not belonging to a religion is increasingly becoming normative. Going to Church on Sunday has almost become “socially maladjusted behaviour” now that this day is beginning to look more and more like every other day of the week. And then there is the unavoidable fact that several churches will have to be closed in the coming period, churches in which parishioners have often had decades worth of precious experiences and memories. It is clear: a person of faith in the year 2014 must stand firm to continue following Jesus faithfully.
But the person of faith and his faith can also be shaken from within. Every faith life has fruitful and barren periods. Barren periods during which we are locked up in ourselves, imprisoned by doubt and sorrow. Sorrow for the loss of a loved one or the disappearance of what was once familiar. In those dark nights of abandonment it may seems as it of our prayer do not reach beyond that barrier of sorrow, as if they return to us like a boomerang.”
Countering that is the realisation that Christ is with us, even in times of sorrow and suffering, even of sin.
Brussels’ Archbishop André-Joseph Léonard sheds a light on the three constituent elements of Lent – fasting, almsgiving and prayer – and asks his audience some direct questions. About fasting, he writes:
“Properly understood, fasting is an act of love for God. Is it not right to happily deny ourselves something for the people we love the most? […] The way in which our Muslim brother and sisters practice Ramadan can inspire us in an exemplary manner to be at our most generous in this field.”
About almsgiving, the archbishop explains:
“This is an important aspect of Lent. Brotherly sharing starts at home. With that I mean the sharing of friendship, respect, patience and service.”
Lastly, there is prayer. Archbishop Léonard remind sus that the most important prayer is the Eucharist. About personal prayer, he asks us a question:
“We all know, at least in theory, the importance of prayer. But reality shows that a solid reminder sometimes does wonders! I ask you again: “How much time did we spend on prayer over the past month? Where were we?” Lent is an excellent opportunity to make a new start or, who knows, finally get started. Spending a few minutes a day with the Lord is not to much to ask, is it?”
And prayer is not hard:
“We must at least realise that every one of us can pray, even a longer prayer. Prayer is not reserved to priests and religious. It does not require a diploma or any special talent. The desire for prayer and asking Jesus, like His Apostles did, “Lord, teach us to pray!” (Luke 11:1), is enough. Let su listen to the voice of the Lord, who asks us, “Look, I am standing at the door, knocking. If one of you hears me calling and opens the door, I will come in to share a meal at that person’s side” (Rev. 3:20).”
Archbishop Jean-Claude Hollerich of Luxembourg uses his message to urge the his faithful to devote themselves even more to the practices of Lent and Easter. In order the hear the voice of God, we must be ready to do so, he writes.
“I […] propose we fast and do abstinence every Friday during this time of preparation for Easter. A simple meal can help us break down barriers in our daily routine and to open ourselves to Christ’s call. It is also a gesture of solidarity with the poor. And it would be good to not do it alone, but to do so in our various communities. Fasting and abstinence open our hearts and make us better able to pray. Would this not be an opportunity to pray more, to maintain dialogue and contact with the living God? Without personal prayer these things elude us!”
Archbishop Hollerich also speaks about almsgiving, about giving something up for the other. And this is also good for ourselves:
“Let’s shake ourselves up during this Lent! Let’s open our hearts to the distress of the world, which also exists in Luxembourg. Only someone who opens their hands to share can receive this gift: the freedom of the children of God.”
The archbishop urges us to celebrate all of Lent, not just Easter, but also Palm Sunday, Maundy Thursday and Good Friday, in order to encounter Christ fully in our hearts.
Despite the problems the Church faces, and we as individual faithful also, Lent is ultimately a season of hope, and that hope grows the closer we come to the Living Lord.
Bishop Anders Arborelius of Stockholm takes a slightly different approach to his message for Lent, as he does not explicitly discuss what we can and should do during this season. Instead, he begins with the image of a forgotten God, opening his letter with these blunt lines:
“We forget God. We live in age where God has become the forgotten God. Even the one who says, “The Lord has forsaken me, my Lord has forgotten me” (Isaiah 49:14) has in fact himself forgotten God.”
But God does not forget us, he continues. We can’t imagine how close God is to is, and how much he loves us. It is up to us to remind others that, while they may forget Him, He never forgets them. And that is hard to communicate, but we must remain hopeful.
Forgetting God contains an enormous risk for us, the bishop explains:
“When we forget God, there is a great risk that we also forget man and fail to see him in his dignity of being created in the image of God. When God is forgotten, creation itself is diminished and so are all created beings. In a time and environment where consumerism is paramount, everything – and everybody – is easily reduced to things that can be consumed. When God is out of sight, so is humanity – indeed all of creation is brought down and diminished.”
But God is knowable in His creation, Bishop Arborelius states. “His presence permeates everything”. And when we get to know God, our respect for His creation grows. In Lent, that respect is shown by our refraining from making unnecessary use of created things.
“We eat less. We disengage ourselves from our covetousness. We try to help our neighbour. We meet God in the poor and naked. We forget ourselves so that we can set God in the centre. We serve those who need us. We praise Go for His goodness. We deepen our faith. Lent helps us to seek God with greater eagerness. We are more receptive to God’s will for us.” St. Birgitta likens God to a washerwoman, who constantly washes us clean of our sins and guilt. During Lent we are serious about our conversion. We prepare ourselves for the triumph and joy of Easter through contrition and penance, by receiving the sacrament of Reconciliation and by participating in the Eucharist more often. We unite ourselves to the suffering and crucified Christ so that we can meet Him as the Risen and glorified Lord. The cross always leads us to the joy and peace of Easter.”
During Lent we must make a choice, the bishop insists.
“We must choose sides. We cannot limp on both sides. Mediocrity and half-heartedness must give way to devotion and commitment. We must begin each day anew in the new life of grace. We must seek the face of God each day by praying to Him and serving Him in our neighbour.”
But we need not stand alone in this radical choice. We are part of the community of the Church, which strengthens us, and the saints in heaven support us by their prayer. This is an antidote against selfishness and forgetting God.
Bishop Arborelius concludes his letter by presenting the Blessed Virgin, to whom the bishops of the Nordic countries will consecrate their nations on 22 March in Lund, Sweden, as our great help in heaven. She helps us be more evangelising and a better witness of Christ.
Antwerp’s Bishop Johan Bonny devotes a major part of his message to the Belgian bill which allows euthanasia on minors. He quotes part of the bishops’ response to that immoral piece of legislation, which was sadly signed into law by King Philippe only days ago.
“The bishops agree with all who have expressed themselves unambiguously against this law on the basis of their experience and expertise. They fully support the rights of the child, of which the rights to love and respect are the most fundamental. But the right of a child to request his or her own death is a step too far for them. It is a transgression of the prohibition to kill, which forms the basis of our humane society.”
Following this reminder of the Church’s opposition to the laws of death, Bishop Bonny writes about the two complementary topics of freedom and solidarity.
“From where does our freedom come, and what does it consist of? Where does our solidarity consist of and what does it consist of? In the Christian view of humanity and the world freedom and solidarity are inseparable. They are like twins who belong together and strengthen each other.”
Using the example of St. Damian, Bishop Bonny then asks what connection we still make between freedom and solidarity. Lent leads us to the answer to that question.
“What was Good Friday but the ultimate unity of those two: freedom and solidarity. Why did Jesus end up on a cross? On the one hand because He wanted to be free: free to witness to the truth free to say and do what the Spirit of God inspired Him to do, free to give His life for His friends. On the other hand because He wanted to remain solidary: solidary with poor and broken people, solidary with the martyrs of all times, solidary with a weak and sinful humanity. He did not make a success story out of His life. He lost His trial. He was carried off through the backdoor of society.”
And so we come full circle, as the bishop seems to want to imply a link between the victims of draconian laws and Jesus Christ.
Reykjavík’s Bishop Pétur Bürcher writes about the Year for Consecrated Life that Pope Francis has announced for 2015, and uses the opportunity the address the religious communities in Iceland which, he says, “are a sign of hope for our Church!” The bishop goes on to relate the contributions that the religious communities have made to Catholic Iceland and announces a plan for the future:
“I would like to establish a male monastery, if possible with the Benedictines or Augustinians who in the Middle Ages possessed several monasteries in Iceland. We have already found a large piece of land with houses and a heated church in Úlfljótsvatn. Now we have to find a monastic community! I have undertaken a lot to find it and hope soon for a fulfillment of my dream which has become one of many people in Iceland and abroad!”
Lastly, Bishop Patrick Hoogmartens of Hasselt opens his message by acknowledging that our environment does not make it easy for us to have the right attitude to start Lent.
“There is very little around us which calls us to it. The chocolate Easter eggs are already in the supermarket and commercials and media have always spoken with more easy about carnival, dieting and the Ramadan than about Christian fasting. Lent is apparently considered to be a private matter which we had better not discuss too much.”
But Lent is a precious time of conversion, the bishop says, drawing parallels with Christ’s time in the desert and the forty years that the people of Israel spent in the desert. It is a time of conversion from worldly things, in preparation for the future. And that conversion begins with the person of Jesus. Quoting Pope Francis, Bishop Hoogmartens says we must understand Christ’s deepest ‘being’.
“Jesus reveals Himself, not with worldly power and wealth, both more so in weakness and poverty. He came to us with a love which does not hesitate to sacrifice itself. He became like us in every way, except in sin. He carried our suffering and died on the Cross. It is He who we must open our hearts and lives much more to during Lent. From out of the love of Jesus, out of His mercy as the Christ, we can, as it were, ‘practice’ our witnessing, in honest love for the other, during Lent.”
The bishop emphasises the two sorts of poverty we must address, material and moral. About the latter he says:
“The extreme emphasis on human autonomy, for example, which became to shockingly visible in the recent amendments in Belgium regarding euthanasia, must urge us Christians to even more support care and nearness to suffering people according to the Gospel.”
In the first place, the bishops concludes, we must first make a conversion ourselves, before we can address the various sorts of poverty we see around us, for it is in Jesus that we find the means to fight it.
As many styles as there are bishops. Some offer deep theology, others outline plans for the future, but all offer points that we can keep in mind during Lent.
A report published today presents the numbers related to the sexual abuse crisis in Belgium in 2012. Last year, 307 reports of abuse “in a pastoral relationship” were received, of which 75% (230 cases) have been resolved, the vast majority through financial compensations. In about half of the cases, this compensation was between 2,500 and 5,000 euros.
80% of the reports are about abuse which took place 30 or more years ago. That is some 245 cases.
In January fo 2012, the Belgian bishops presented the 6 guidelines they will use in handling the abuse crisis:
Standing with the victim.
- Breaking the silence.
- Recognition and restoration of the damage done.
- The victims dictates the form of compensation.
- Perpetrators are dealt with justly’.
- Prevention is a must.
Each diocese, as well as the religious congregations in the Dutch- and French-speaking parts of Belgium, operates a contact point which is open to anyone – victim, witness, perpetrator or suspect – confronted with sexual abuse in the Church. Bishops Johan Bonny of Antwerp and Guy Harpigny of Tournai are specifically delegated to represent the Church in these matters. They are pictured above during today’s press conference, together with Ms. Tine Van Belle and Professor Manu Keirse, respectively the coordinator of the contact point in the Diocese of Bruges, and chairman of the Interdiocesan Committee for the Prevention of Sexual Abuse of Youths in Pastoral Relations.
Reports like the one presented today will be released every year to make public the reports received and the way these have been dealt with in and outside the Church.
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.
Bishop Johan Bonny of Antwerp has no problem with married priests. He also thinks the Belgian faithful would welcome women priests. Well, that’s nice for him and them. No really, what more can be said about it?
While some things are certainly subject to desires and wishes, these two issues, for the most part, are not. I say for the most part, because the rule of priestly celibacy at least can theoretically be changed at some future time. Unlike the ordination of men only, it is not part of the body of faith that was handed down to us by Jesus Christ. Priestly celibacy was instituted for different reasons and, over the course of the centuries, turned out to have rather a few spiritual and practical benefits.
Today, for different reasons, priests are required to be men and live celibate*. Why both these topics need to be rehashed time and again is, quite frankly, beyond me. Stating one’s objections to them will not change them. It’ll only add to the confusion, especially when, as in this case, it is a bishop saying it. For many faithful, the bishop is the face of the Church, and rightly so. With his priests, it is he who teaches, explains and defends the faith and he may be expected to do so in accordance with the faith as given by Christ to the Church to spread and defend. So, what a bishop says will by many people be understood as something that the Church says, thinks and believes. In the case of Bishop Bonny that clearly isn’t so.
These times call for clear voices that can explain, communicate and, if need be, defend the faith and the teachings of the Church that flow from that faith. Rather than saying that, yes, he too would love to see married priests and women ordained, a bishop should rather explain in charity why this can’t be the case. Failing to do so only works to enhance the sheer ignorance about these topics that many people, faithful and non-faithful alike, sadly have.
In an interview for Tertio, Cardinal Eijk spoke about a future new and more accurate translation of the Mass texts. Preciously little has been revealed about this project, which apparently is still ongoing. It’s good to now have some new information about the effort, even though the instruction calling for a revision of the existing texts dates from 2001.
Cardinal Eijk explained:
“Because our language area is not that big, we do not have very many experts available. The procedure takes a lot of time because there has to be a continuous exchange between the experts, the mixed committee in which two Dutch and two Flemish bishops have a seat, and the other bishops. Additionally, the pontifical instruction ‘Liturgiam Authenticam‘ expressly requires [a new translation] to be as faithful to the Latin source text as possible. That needs to be reconciled with a sufficiently fluent and understandable language in Dutch. That is not an easy task because there are a fair number of differences between northern and southern Dutch. For example, it is unlikely that we will be able to achieve a unified version of the Our Father.”
In the mixed committee for the new translation, Bishops Hans van den Hende, Antoon Hurkmans, Jozef De Kesel and Johan Bonny have a seat. But, now that the liturgy portfolio within the Dutch Bishops’ Conference has gone from Bishop Hurkmans to Bishop Liesen, the latter could conceivably take a seat in the committee.