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The old debate about the number of seminaries in the Netherlands was restarted this week as the rectors of two of them – Fathers Jan Vries of Rolduc (Diocese of Roermond) and Gerard Bruggink (pictured at right) of the Tiltenberg (D. of Haarlem-Amsterdam) – both suggested that the Church in this country would be better served by having a single seminary for the entire Province, instead of the six that exist now.
Every Dutch diocese, except for Groningen-Leeuwarden, maintains its own seminary, although there is cooperation to a certain extent: professors and teachers often work at more than one seminary, and the one in the Diocese of Breda, Bovendonk, is specifically geared towards seminarians who begin their studies and formation later in life, next to a job. Groningen-Leeuwarden and Rotterdam send their seminarians, for their entire study or part of it, to Haarlem-Amsterdan, Utrecht or Bovendonk. In addition to this, the Neocatechumenal Way maintains two seminaries in the Netherlands and sends its students for several courses to either Rolduc or the Tiltenberg.
All in all, there are 76 fulltime seminarians studying at the several seminaries in the Netherlands, of whom 49 come from abroad. They are generally part of the Neocatechumenal Way. There are also another 11 parttime seminarians, who study next to their day job.
Most seminary rectors are in favour of merging the existing seminaries into one or two. Father Patrick Kuipers of the recently re-established Ariëns Institute (seminary building pictured at left), Archdiocese of Utrecht, says, “Personally, I am very much in favour of it. I think that the group of seminarians in the Netherlands is too small to be spread out over five or six institutes.” He thinks a group of 25 would be ideal, because that would form a true community. Father Norbert Schnell, of Bovendonk, relates that German colleagues say that 20 seminarians is the minimum required.
Fr. Bruggink wonders if it is even possible to maintain two seminarians, one according to the proper seminary model in which all education taking place in-house, and another following the convict model, in which some or all academic training takes place at a university of polytechnic. “I am very much in favour of maintaining the seminary format, if need be next to the convict form. Intellectual, pastoral and personal formation together with spiritual formation in one house, in one whole, is, I think, necessary for the future. I think that young people are attracted to that instead of the current fragmentation.”
There are practical considerations which all boil down to one thing: can the Dutch Church continue to support these five or six separate institutes into the future? The financial side of this is not the least, as the Church is not supported in any way but by the faithful. It is they who, ultimately need to support whatever structure of seminary education the bishops wish to maintain.
And, as all seminary rectors stress, it is with the bishops that the ball lies. Fr. Kuipers says, “I discussed it several times with Cardinal Eijk, who is responsible in the bishops’ conference for the seminaries. But that is all. The question is to what extent the bishops can let go of their own seminaries.” Fr. Vries of Rolduc simlarly states, “We can toss ideas about, but it’s the bishops who must hold the talks.”
Odd one out among the rectors is Fr. Filip De Rycke of the St. John’s Centre in Den Bosch. He admits that “sharing” teachers is a burden on people and that a larger group of students is better. But he also looks to Flanders, where all dioceses, apart from Bruges, joined forces. There is no outpouring of vocations there either, he states.
Deciding in favour of only one or two seminaries for the Church in the Netherlands would, in my opinion, have positive effects in several areas. It would allow for the formation of true communities which in turn would attract more prospective seminarians, and resources may be bundled: financially and in manpower (thus eliminating the concern that Fr. De Rycke mentions). Expertise is more effective when concentrated and communities form their members when they can actually be communities.
I hope that this question is picked up by the bishops, and that they are able to look at the bigger picture of the future of the Church in the Netherlands. We need priests and priests need the best formation and education on offer.
In an example of how very general words can lead to the oddest of conclusions, local and international media have taken some of Pope Francis’ comments in a three-hour dialogue with religious superiors (held in November, but published only recently) and used them to suggest that the Pope, and in extension the Church, had changed its teaching on ‘alternative forms of family life’. In other words, they claimed that Pope Francis, or rather the image that many have of how they want him to be, is now in favour of same-sex couples raising children, one-parent families and other unions in which children are raised other than complete families with a father and mother.
Jimmy Akin has a good summary and explanation of what the Pope really said.
What can we conclude from this? That, quite simply, people are not hearing what the Pope is saying. The main reason for this is that his words are not being communicated properly, even wilfully changed or erroneously interpreted, by independent media. And related to that, we can say that people are not aware of what the Church is teaching.
I have read some comments which seemed to indicate that the mere recognition of these alternative forms of family is a new thing, and thus a change in attitude. The Church, many think, considers homosexuality to be disordered and is opposed to same-sex relations because she refuses to acknowledge its existence. In that light, Pope Francis words about suitable pastoral care for children in such situations and about the importance of education can appear to be revolutionary.
But they are pertinently not. They are valuable and they must be heard and taken to heart, but they are not new. The need to provide adequate pastoral care and education to anyone, regardless of their state of life or sexual orientation, is not the same as approving of that state of orientation. The Church is not an ostrich, pretending that all the things she doesn’t like aren’t there. No, she openly acknowledges they exist. And in doing so, she can teach: that desires do no dictate what is good for us, that not everything that can be done should be done and that people are called to an ultimate destination in God. That destination is not reached or even known by allowing everything. The journey does not originate in people, but in God. We are therefore called to strive for what is God’s and make what is man’s suited to the Lord. That is process in which we are first and foremost called to see the world so that we can reach out to it.
10 November: Bishop Theodorus van Ruyven (pictured) retires as Vicar Apostolic of Nekemte. The Dutch-born bishop of the Congregation of the Mission first became prefect of the Apostolic Prefecture of Jimma-Bingo (since elevated to an Apostolic Vicariate) in Ethiopia in 1998. In 2009 he was appointed is Vicar Apostolic of Nekemte, and with that appointment came an ordination as bishop. His titular see is Utimma. Earlier this year he co-consecrated his eventual successor, Bishop Varghese Thottamkara, as Coadjutor Vicar Apostolic.
11 November: Domenico Cardinal Bartolucci passes away. The highly respected retired director of the Sistine Chapel choir passed away at the age of 96. Pope Benedict XVI made him a cardinal in 2010, because of the work he had done for liturgical music in a career that spans as far back as the late 1940s. In addition to conducting and leading various choirs, Cardinal Bartolucci was also a composer. His funeral Mass was offered by Cardinal Angelo Sodano, with Pope Francis offering the final commendation. The Mass may be viewed here. There are now 200 cardinals, with 109 of them being electors
19 November: Bishop Joseph Lescrauwaet passes away.
21 November: Bishop Rainer Klug (pictured) retires as Auxiliary Bishop of Freiburg im Breisgau, a function he held since 2000. His retirement was granted less than a month before his 75th birthday, and comes shortly after the retirement of Freiburg’s Archbishop Zollitsch. He was a member of the commissions for liturgical questions and for discernment and education in the German Bishops’s Conference.
28 November: Bishop Max Georg von Twickel passes away at the age of 87. He was auxiliary bishop of Münster and titular bishop of Lugura. Bishop Heinrich Timmerevers, an auxiliary of the same diocese, remembers him for his sharp analytical mind and his sense of humour. Bishop Felix Genn, the ordinary, also adds his memory competence and highly developed theological knowledge. Bishop Von Twickel had been a priest of Münster from 1952 to 1973, when he was appointed as auxiliary bishop, a function he held until his retirement in 2001.
On Friday, Simon Ignatius Cardinal Pimenta passed away. The Indian prelate was 93 and lived at the Clergy Home for retired priest in Mumbai.
Born in 1920, Simon Pimenta attended St. Pius X seminary and also studied pedagogy and mathematics at Bombay State University. In 1949 he was ordained for the Archdiocese of Bombay. As a priest he assisted in parishes and also worked at the local Curia.
In 1954, Father Pimenta graduated in Canon Law from the Pontifical Urbaniana University in Rome. Back in Bombay, he continued assisting in parishes, in addition to working as secretary to the archbishop, Valerian Cardinal Gracias. He was also vice-chancellor and defender of the bond. From 1959 to 1960, Fr. Pimenta was also adminstrator of the Cathedral of the Holy Name. In following years, he was episcopal vicar for the formation of young priests and for the liturgy, a topic he also taught at the seminary. He would eventually become seminary rector.
In 1971, Fr. Pimenta was appointed as auxiliary bishop of Bombay, with the titular see of Bocconia. Cardinal Gracias consecrated him, with Bishop Longinus Pereira, auxiliary of Bombay, and Bishop William Gomes, ordinary of Poona, serving as co-consecrators. In 1977, he was appointed to succeed Cardinal Gracias, and became Coadjutor Archbishop of Bombay. He took over as Metropolitan Archbishop in 1978.
Archbishop Pimenta would remain as Bombay’s shepherd for 18 years, until his retirement in 1996. In 1988, he was created a cardinal and given the title church of Santa Maria “Regina Mundi” a Torre Spaccata. He was president of the Conference of Catholic Bishops of India from 1982 to 1988 and from 1994 to 1996.
202 cardinals remain in the College of Cardinals, with 112 of them being electors.
Bishop Joannes Gijsen, who passed away at the age of 80 today, has left a mark on the Church in the Netherlands. Virtually all elements of his service led to comments, criticism, questions and, also, admiration and support. From his appointment in 1972 to his sudden retirement in 1993, his troubled time as ordinary of Roermond and his efforts to maintain a form of Catholic education in the Netherlands, his surprise appointment to Reykjavik and the comparisons between life there and back home (which often saw the Dutch situation in a bad light); Bishop Gijsen made his share of ripples in the pond of the Church.
But in the very first place, Bishop Gijsen must be understood as a man of faith, Asked if he ever experienced any doubt about his faith, he said in an interview in 2007: “True doubt? No, never! I am convinced that the Roman Catholic faith holds the fullness of all knowledge of God and man.”
He lived his life as a bishop that way, as he illustrated in that same interview:
“We’re all priests of the Catholic Church, and especially a bishop has responsibility for the entire Church. You must be able to be deployed anywhere. Of course, it is something else if you can’t because of health or something. But if you’re healthy, you can never say “no”.”
“If, somewhere in northern Iceland, there are a few Catholics who are interested in the Catholic faith, you must be able to offer it to them. Our Lord didn’t say: I want to convert the entire world in one go. He went to backward little Palestine and walked around there for three years, if not less. He reached only a few people. But that nonetheless became the foundation of the faith that reached the entire world.”
Joannes Baptist Matthijs Gijsen was born on 7 October 1937 in Oeffelt, a village in the Diocese of ‘s Hertogenbosch, just on the border with the Diocese of Roermond. He was ordained for that latter diocese in 1957, by Bishop Joseph Lemmens. Although he spent some time in the parish, he was mainly a teacher at the seminaries in Kerkrade and Maastricht, and a student of theology and Church history in Münster and Bonn. In 1972, he was appointed as the 22nd bishop of Roermond, a move that was quite controversial, as the new bishop was known as conservative and his appointment as one imposed from Rome. Reflecting the latter, Bishop Gijsen was consecrated by Pope Paul VI in Rome, with the archbishops of Utrecht and Armagh serving as co-consecrators. Cardinal Alfrink, the archbishop of Utrecht, would have preferred a consecration in Roermond as a first step towards reconciliation, but was evidently overruled. Bishop Gijsen was installed at St. Christopher’s Cathedral in Roermond on 4 March 1972.
As bishop, he modernised the diocese in the line of the Second Vatican Council,determined as he was to put the Council’s documents into practice. In that sense, Bishop Gijsen was not so much a man of the “spirit of Vatican II”, but of the true Council. As a former teacher himself, he worked to maintain some form of true Catholic education in his diocese, with mixed results.
Bishop Jan Hendriks, auxiliary of Haarlem-Amsterdam, today describes Bishop Gijsen as follows:
“He was a bishop with a vision, not conservative in the sense that he wanted to return to the time before the Second Vatican Council. On the contrary, with heart and soul he wanted to be a bishop who stood in and for that council and wanted to put it into practice. He wanted to be loyal to the Pope and the Church. He wanted “to prepare the way for the Lord”, as his motto was. That moved him, among others, to start a seminary at Rolduc, which has formed some 175 priests, including five of today’s bishops (among them Msgr. J. Punt and myself). As Pope Paul VI hoped and expressed, that little plant has borne fruit for the entire country.”
Above: Bishop Gijsen, third from left, pictured with Bishops Punt (second from right) and Hendriks (far right) and several other priests educated at Rolduc, photographed in May of this year.
In January of 1993, Bishop Gijsen suddenly and unexpectedly retired as bishop of Roermond. He moved to Austria to become the rector of a convent. Although rumours abounded about the reasons, the bishop would later explain:
“I have never had Crohn’s Disease, and I have always enjoyed the support of the Vatican. I can deny rumours of that nature without a doubt. I left because the doctor told me: “If you stay for one more year, you’ll either have a stomach perforation or an intestinal disease from which you will not recover, or you’ll have an aneurysm or a stroke. There is no way you’ll be able to keep this up. You must stop now!” That was the reason why I quit so suddenly. It was sudden for me as well. Agreed, the danger of a collapse was also caused by the developments and the experiences of those twenty years [as bishop in Roermond]. But it was mostly exhaustion.”
Three years of recovery followed, after which Bishop Gijsen relayed his renewed availability to Rome. At that time, the Diocese of Reykjavik in Iceland had been vacant for more than two years, so Bishop Gijsen was sent to the see where his great uncle Bishop Meulenberg had served in the 1930s. He was initially sent to be Apostolic Administrator, but in 1996 he was appointment as diocesan bishop.
Where Roermond represented a time of struggle and management, Reykjavik was by far the more enjoyable of Bishop Gijsen’s appointments. In 2006, he spoke in an interview about his appreciation for the country and the Icelandic people:
“I encountered much understanding. Seen from Rome, Iceland, land of the Vikings, seems a barren and terrifying place. But it most certainly is not. Consider, for one, the weather: here in the city, in the shadow of the mountains, the temperature rarely drops below -5°C. […] From the very start I liked it here. I am very pleased with this place. Life at 66 degrees north is not that different from life in he Netherlands, at 53 degrees. But life is much more organised.”
In 2007, Bishop Gijsen returned home to the Diocese of Roermond and to his family. He moved in with one of his sisters in Sittard, and took on the pastoral care of a small convent. He shunned the media since then, devoting himself, no doubt, to his books and whoever came for a visit.
Looking back on his own life, something he was not too keen to do, Bishop Gijsen said, in the same 2007 interview quoted above:
“I have always tried to simply think along the same line as the Church. I have mainly tried to act on the basis of the Second Vatican Council, because that was our duty, especially for a bishop. I have done so with my abilities and with my inabilities and with the abilities of the people around me, and with their inabilities. We shouldn’t want to judge the result of that this soon. I think we should wait a while. I think you should never want to be your own judge, so I am not going to judge my own life; I’ll leave that to history.”
Today, many priests and bishops have been influenced in one way or another by Bishop Gijsen. As Bishop Hendriks said above, some 175 priests were educated at the seminary he started, but Bishop Gijsen also ordained and consecrated several bishops. In 1983, he ordained the future bishop Everard de Jong, and in 1985, the future Cardinal Wim Eijk. He also consecrated his own auxiliary bishops, Alphons Castermans in 1982, and Joannes ter Schure in 1984. The latter would become bishop of the neighbouring Diocese of ‘s Hertogenbosch almost exactly two months later.
Of course, Bishop Gijsen suffered his share of criticism, and he was not afraid to offer it himself. Shortly before his appointment as bishop of Roermond, he accused the Dutch bishops of having “set the faithful adrift” following the disastrous pastoral council of Noordwijkerhout. He went his own way, and this in part was reason for Blessed Pope John Paul II to call a Special Synod on the Netherlands in 1980.
^Bishop Gijsen, right, with Pope John Paul II, during the latter’s visit to the Netherlands in 1985.
Most serious in his later years were several accusations that surfaced regarding sexual abuse, both in Roermond and in Reykjavik. While no accusations were deemed inadmissible in court, they do point towards serious mismanagement on the part of Bishop Gijsen.
Bishop Joannes Gijsen was not perfect. He had his flaws, but he was driven by an honest desire to be of service and to do what was needed. For that, especially during the 1970s and 80s, we should laud him.
The funeral is planned for 29 June, at 10:30 in the morning, from St. Christopher’s Cathedral in Roermond. On the eve of the funeral, there will be a vigil Mass for the late bishop at the Carmelite convent chapel in Sittard.
Photo credit:  Bisdom Roermond,  arsacal.nl,  Dagblad De Limburger