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A unique remembrance in Munich today, of the only priestly ordination that took place in a Nazi concentration camp, today exactly 70 years ago. Karl Leisner, a deacon arrested in 1939, was ordained in Dachau by the bishop of Clermont, who also happened to be imprisoned there. From the website of the Archdiocese of München und Freising comes this bio:
“Karl Leisner, born on 28 February 1915 in Rees am Niederrhein, was already a deacon when he was arrested in 1939 for critical comments against the National Socialists, and sent to the Sachsenhausen concentration camp in 1940, and later to Dachau. In 1942, because of the hardships in the camp, Leisner’s pulmonary disease arose again and in 1944 he was seriously ill. Josefa Mack, a 20-year-old nurse in training and postulant with the School Sisters of Notre Dame, visited the archbishop of Munich and Freising, Cardinal Michael Faulhaber, on 7 december 1944 and received from him the holy oils and other items required for the ordination. Via an imprisoned priest who had to sell produce from his herb garden in a concentration camp store, Mack brought the objects into the camp. Other detainees had made the staff, ring and mitre for Bishop Piguet in the workshops where they were made to work.
In the chapel in Block 26, Leisner was ordained in secret on 17 December 1944 and on 26 December 1944 he celebrated his first and only Holy Mass. After the liberation of Dachau in 1945, Leisner was brought to the sanatorium of the Sisters of Mercy near Planegg, where he died on 12 August 1945. Pope John Paul II beatified him on 23 June 1996.”
The bishop who ordained Blessed Karl Leisner was the bishop of Clermont, France; Msgr. Gabriel Piguet, who would survive Dachau and is now honoured as a Righteous Gentile by Yad Vashem. He saved Jewish families by issuing false Baptism certificates. He died in 1952.
Karl Leisner was beatified together with Fr. Bernhard Lichtenberg, also a victim of the Nazis, who died en route to Dachau in 1943. In his homily for the beatification, Pope St. John Paul II said:
“Christ is life: that was the conviction that Karl Leisner lived and ultimately died for. His entire life he had sought the closeness of Christ in prayer, in daily Scripture readings and in meditation. And he ultimately found this closeness in a special way in the Eucharistic encounter with the Lord, the Eucharistic sacrifice, which Karl Leisner was able to celebrate as a priest after his ordination in the Dachau concentration camp, which was for him not only an encounter with the Lord and source of strength for his life. Karl Leisner also knew: he who lives with Christ, enters into the community of fate with the Lord. Karl Leisner and Bernhard Lichtenberg are not witnesses of death, but witnesses of life: a life that transcends death. They are witnesses for Christ, who is life and who came so that we may have life and have it to the full (cf. John 10:10). In a culture of death both gave testimony of life.”
Today’s memorial service brings together the archbishop of München und Freising, Cardinal Reinhard Marx with the current archbishop of Clermont, Msgr. Hippolyte Simon and the bishop of Münster, Msgr. Felix Genn, who is the protector of the Internationalen Karl-Leisner-Kreises and whose predecessor, Blessed Bishop Clemens von Galen, ordained Blessed Karl to the diaconate.
At a recent meeting with Italian physicians, Pope Francis offered some words which, unlike many of his statements, will probably not be featured in many headlines. They are nonetheless an invaluable reminder that in our modern society, there is no greater gift and responsibility than life. This is the ultimate gift from God, granted to us but never ours to possess.
“The dominant thinking sometimes suggests a “false compassion”, that which believes that it is: helpful to women to promote abortion; an act of dignity to obtain euthanasia; a scientific breakthrough to “produce” a child and to consider it to be a right rather than a gift to welcome; or to use human lives as guinea pigs presumably to save others. Instead, the compassion of the Gospel is that which accompanies in times of need, that is, the compassion of the Good Samaritan, who “sees”, “has compassion”, approaches and provides concrete help (cf. Lk 10:33). Your mission as doctors puts you in daily contact with many forms of suffering. I encourage you to take them on as “Good Samaritans”, caring in a special way for the elderly, the infirm and the disabled. Fidelity to the Gospel of life and respect for life as a gift from God sometimes require choices that are courageous and go against the current, which in particular circumstances, may become points of conscientious objection. And this fidelity entails many social consequences. We are living in a time of experimentation with life. But a bad experiment. Making children rather than accepting them as a gift, as I said. Playing with life. Be careful, because this is a sin against the Creator: against God the Creator, who created things this way. When so many times in my life as a priest I have heard objections: “But tell me, why the Church is opposed to abortion, for example? Is it a religious problem?” No, no. It is not a religious problem. “Is it a philosophical problem?” No, it is not a philosophical problem. It’s a scientific problem, because there is a human life there, and it is not lawful to take out a human life to solve a problem. “But no, modern thought…” But, listen, in ancient thought and modern thought, the word “kill” means the same thing. The same evaluation applies to euthanasia: we all know that with so many old people, in this culture of waste, there is this hidden euthanasia. But there is also the other. And this is to say to God, “No, I will accomplish the end of life, as I will.” A sin against God the Creator! Think hard about this.
It’s barely November, but two potential Christmas gifts came to my attention today.
Father Robert Barron’s series on the Catholic faith, Catholicism, is set for release in the Netherlands, with Dutch subtitles. Originally released in the United States several years ago, the series appears to be a wonderful tool for catechesis, but also an interesting look at the great variety of our worldwide Church, as well as the heart of the faith.
The 500-minute DVD series is available for the price of €39,90 from the Catholic Alpha Centre and Publisher Betsaida, which is connected to the St. John’s Centre seminary of the Diocese of ‘s Hertogenbosch.
Also from ‘s Hertogenbosch comes the second book, this time for adults, from the pen of Bishop Rob Mutsaerts, auxiliary bishop of that diocese (and at the moment filling in for ordinary Bishop Antoon Hurkmans who is taking his rest for medical reasons – prayers for him). In it, the bishop aims to correct all sorts of misconceptions about the Church and her faith. He writes:
“This is no scientific book. I don’t pretend to be a theologian, I’m no cultural sociologist or scientist. In order to explain things to non-experts, a pragmatic and sober approach by someone who knows the topic well is often more effective than a highly scientific approach.”
The book, titled Gewoon over Geloof (a play on words which means both “simply about faith” and “acting or talking normally about faith”), aims to correct an image of the Church in modern secular society, which consider the Catholic faith to be “backwards, irrational, medieval, illiberal, unreasonable, misogynistic, homophobic and brainwashed”.
Bishop Mutsaerts has one previous book on his name, a children’s book titled Jezus kan niet voetballen (“Jesus can’t play football”).
Reports that the Vatican would make a statement regarding Limburg’s Bishop Franz-Peter Tebartz-van Elst started breaking this morning, to the effect that he will not be returning to his diocese.
Awaiting the official statement, which Domradio has announced to be commenting on at noon, we can only guess at the details. We can, however safely assume that the heart of the decision will be either that Bishop Tebartz-van Elst has indeed mismanaged the funds of the Diocese of Limburg, especially those related to the reconstruction and rebuilding efforts of the diocesan complex, which includes his own apartment (and it is likely that his lies under oath about his traveling to India will also play a part in it), or that the atmosphere in Limburg and Germany as a whole is such that his return is unwise. With the amount of hostility against his person, warranted or not, his work as ordinary of a diocese would have been almost impossibly difficult.
There are also reports that the bishop’s mental health has suffered in the past months, which can also be a determining factor in this decision.
If Bishop Tebartz-van Elst will indeed not return, the Diocese of Limburg is the sixth diocese in Germany to fall vacant.
This is the text of the decision as released by the Holy See today, in my translation:
Regarding the administration of the Diocese of Limburg, in Germany, the Congregation for Bishops has studied in detail the report of the Commission, that was established according to the desires of the bishop and the cathedral chapter, to investigate in detail the responsibilities regarding the construction of the Diocesan Centre “St. Nicholas”.
Given that a situation exists in the Diocese of Limburg which prevents the fruitful exercise of the episcopal office by Monsignor Franz-Peter Tebartz-van Elst, the Holy See has accepted the resignation as offered by the bishop on 20 october 2013 and has appointed an Apostolic Administrator in the person of Monsignor Manfred Grothe.
The outgoing bishop, Msgr. Tebartz-van Elst, will be given other duties in due time.
The Holy Father asks the clergy and the faithful of the Diocese of Limburg to accept the decision of the Holy See willingly, and strive for a return to a climate of compassion and reconciliation.
The full report of the German bishops on this matter is set for publication at 3:30 this afternoon.
The new Apostolic Administrator of Limburg, who will work in conjunction with Bishop Thomas Löhr, auxiliary bishop of the diocese, and Msgr. Wolfgang Rösch, the vicar general appointed as Bishop Tebartz-van Elst began his leave of absence, is Bishop Manfred Grothe (pictured). He is the senior auxiliary bishop of the Archdiocese of Paderborn, which borders Limburg to the north. He led the bishops’ investigation into the whole affair.
Paderborn’s Archbishop Hans-Josef Becker sees the appointment of Bishop Grothe as a “great sign of confidence” from Pope Francis. He said, “I am certain that Auxiliary Bishop Grothe will be a good companion for the Church of Limburg on the road they start today. His decades-long experience, his great knowledge and above his factual nature, which is yet directed towards the people, make him ideal for the task before him.”
It is interesting to note that the Holy See does not expound much on the reasons for accepting Bishop Tebartz-van Elst’s resignation. But what it does say is interesting. The communique does refer to the investigation conducted by the German Bishops’ Conference and studied by the Congregation for Bishops, but merely notes that “a situation exists in the Diocese of Limburg which prevents the fruitful exercise of the episcopal office by Monsignor Franz-Peter Tebartz-van Elst”. These are very factual statements. Regardless of whether or not the bishops concluded that Bishop Tebartz-van Elst has made grave mistakes, it is by now virtually impossible to be a diocesan ordinary. This is as much due to the situation created by himself (of which only the lying under oath is proven and admitted, which is serious enough), as to how he has been portrayed in the media. In many cases this portrayal has been objetive and necessary, but in a fair number of cases it has not. The words of support from, for example, Cardinal Lehmann, but also those of Cardinal Müller and Archbishop Gänswein, should therefore not automatically be construed as an error of judgement on their part, but, together with the Holy See statement, as an acknowledgement of the fact that Bishop Tebartz-van Elst’s resignation will not be solely due to what he did or did not do wrong.
The full report from the bishops’ commission, published this afternoon, is a lengthy tome, and while I am able to make a working translation of short German texts, this, I have to be honest, is a whole different animal. Summaries and analyses of what exactly went wrong are therefore better left to others. The fact remains that things went seriously wrong and while the intentions of Bishop Tebartz-van Elst may have been good and honest, the execution of the entire construction project most certainly was not. It is, however, good to remember that he inherited this whole affair to a certain extent, as the initial plans, with a number of inherent financial miscalculations, were drawn up by the cathedral chapter in 2004, a full three years before Bishop Tebartz-van Elst was appointed as ordinary of Limburg. But he did authorise new plans and their execution, and made sure that he was the sole responsible party.
In a very ill-advised move, Bishop Tebartz-van Elst has now issued a statement denying a number of conclusions from the commission’s report, stating that he was, from the very start, dedicated to ensure “quality and sustainability”, especially in the context of unfortunate experiences with other construction projects in the diocese. In my opinion, this is a counterproductive and unwise move. For the Diocese of Limburg and its faithful, and also for its former bishop, a period of trial and uncertainty has ended. As Bishop Manfred Grothe indicated, now is a time to look ahead. Bishop Tebartz-van Elst may consider his intentions to have been righteous and his efforts to have been all he could do, the fact remains that things went wrong, or so the commission concludes. In denying these conclusions, the bishop is not only fighting the commission and his brother bishops, but also the opinion of the world. And that last one is a difficult opponent, which can not be changed or defeated by full-on assault and denial. It only becomes stronger. The bishop had better chosen another approach, of penance and regret, instead of this. Nothing good will come from it.
“When he went out after this, he noticed a tax collector, Levi by name, sitting at the tax office, and said to him, ‘Follow me.’
And leaving everything Levi got up and followed him. In his honour Levi held a great reception in his house, and with them at table was a large gathering of tax collectors and others. The Pharisees and their scribes complained to his disciples and said, ‘Why do you eat and drink with tax collectors and sinners?’
Jesus said to them in reply, ‘It is not those that are well who need the doctor, but the sick. I have come to call not the upright but sinners to repentance.'”
Jesus calls everyone to follow Him, but in the Gospels we see Him pointing out specific people and presents them with the choice very directly. Apparently, He does not need to have to interact much with people before asking – telling, even – them.. He sees the tax collector at work, and knows enough. This is a man He wants to be seen with.
The world doesn’t understand that, as we see in the reaction of the Pharisees. Why choose to be with these people, these sinners who are spat out by the rest of decent society? But dividing society in wanted and unwanted people is an artificial construct. After all, society is made up by all people, rich and poor, holy and sinful, good and evil. Jesus choose to become a part of this multifaceted society in order to heal it. And just like when our body is sick, we try to heal the parts that affect us adversely, not cut them off. Jesus does the same. He does not cut out the unwanted elements of society, but tries to change them for the better.
Human society, the combined body of all our interactions and relations is not an accident. It flows from our nature as human beings created by God. And as such it is wanted and has a purpose or destination in God. Christ came to put us on the right path to that destination, by healing us from our sins and ills. And he does so first in the ways of society: in the form of a social gathering. He eats and drinks with the tax collectors. We can only imagine what they talked about, but it would be a safe bet to assume that Jesus won Himself a place in the hearts of the sinners He ate with.
We are called to imitate Jesus and introduce Him to the people around us. A good way to start is simply through society, as Jesus did. Not by expounding about the evilness of their ways or pouring boatloads of information about God and faith on them. That can wait, and will come naturally when the time, and everyone involved, is ready. That is the start of evangelisation.
As 185 cardinals are planning to attend the consistory for the creation of new cardinals on 22 February and, more importantly, the preceding days in which the College of Cardinals will be employed for it most significant use: to function as an advisory body for the Pope on, in this case, topics related to the reform of the Curia and the upcoming Synod on the family, 14 archbishops and one bishop are planning to travel to the Eternal City for their inclusion into the College.
Archbishop Vincent Nichols poses in the purple of a bishop for the last time, shortly before flying to Rome for the consistory.
Archbishop Leopoldo Brenes Solórzano, clad in jeans and a sports jacket, says his goodbyes at the airport of Managua.
Archbishop Loris Capovilla, who, at 98, will be the oldest cardinal ever, has asked Pope Francis to allow him not to come to Rome for the consistory. Stating that his strength is greatly diminished and feeling uncomfortable at meeting so many people, the former personal secretary of Blessed Pope John XXIII will receive the red hat at the church of Sotto il Monte, birthplace of John XXIII, a few days after the consistory. The last time a cardinal was not present at the consistory in which he was created was in 1998, when Cardinal Alberto Bovone, Prefect of the Congregation for the Causes of Saints, received the red hat at the Gemelli hospital. He would succumb to the illness which had confined him there a few months later. Blessed Pope John XXIII, by the way, also wasn’t in Rome when he was made a cardinal in 1953. Then the Papal Nuncio to France, he received the regalia from the French head of state, a privilege no longer in use.
Per the Vatican website, the rite for the creation of the new cardinals will be unchanged from those of Pope Benedict XVI’s last two consisteries. It all starts with a greeting, prayer and a reading of the following text from the Gospel of Mark:
They were on the road, going up to Jerusalem; Jesus was walking on ahead of them; they were in a daze, and those who followed were apprehensive. Once more taking the Twelve aside he began to tell them what was going to happen to him, ‘Now we are going up to Jerusalem, and the Son of man is about to be handed over to the chief priests and the scribes. They will condemn him to death and will hand him over to the gentiles, who will mock him and spit at him and scourge him and put him to death; and after three days he will rise again.’
James and John, the sons of Zebedee, approached him. ‘Master,’ they said to him, ‘We want you to do us a favour.’
He said to them, ‘What is it you want me to do for you?’
They said to him, ‘Allow us to sit one at your right hand and the other at your left in your glory.’
But Jesus said to them, ‘You do not know what you are asking. Can you drink the cup that I shall drink, or be baptised with the baptism with which I shall be baptised?’
They replied, ‘We can.’
Jesus said to them, ‘The cup that I shall drink you shall drink, and with the baptism with which I shall be baptised you shall be baptised, but as for seats at my right hand or my left, these are not mine to grant; they belong to those to whom they have been allotted.’
When the other ten heard this they began to feel indignant with James and John, so Jesus called them to him and said to them, ‘You know that among the gentiles those they call their rulers lord it over them, and their great men make their authority felt. Among you this is not to happen. No; anyone who wants to become great among you must be your servant, and anyone who wants to be first among you must be slave to all. For the Son of man himself came not to be served but to serve, and to give his life as a ransom for many.’ (10:32-45).
The first of the new cardinals, in this case Cardinal-designate Pietro Parolin will address the Pope on behalf of all, after which the Pope officially names the new cardinals. From that point onwards, they are officially created as cardinals. The new cardinals will then speak the profession of faith and oath of fidelity.
Each new cardinal then approaches the Pope to receive the biretta, the ring and the bull of his creation which also names his deaconry or title church. The kiss of peace follows, and the rite ends with the Our Father.
Photo credit:  The Papal Visit on Facebook,  ANSA/PAOLO MAGNI/DRN
“The death of Msgr. Bluyssen has affected me deeply. He was the bishop who ordained me a deacon and a priest. At my consecration as bishop he was one of the concelebrants. My appreciation for him is great. For seventeen, he was bishop of ‘s Hertogenbosch with all the beauty, but also with all the difficulties that this office brings with it. His kindness, tranquility and wisdom have helped him in his task. As bishop emeritus he continued to follow and sympathise greatly with the Church, the diocese of Den Bosch. In addition, he loved to study, wrote books and celebrated life with family and friends. Of course, like many others, Msgr. Bluyssen suffered through developments in the Church, but he was able to see them in a larger perspective. I will also miss the paternal presence of Msgr. Bluyssen at diocesan celebrations, which he always tried to attend. I am confident that Msgr. Bluyssen is now with the Lord, together with Mary and the saints. After all, like we do, he believed in a God of the living, and not in a God of the dead.”
Words from Bishop Antoon Hurkmans, second successor of Bishop Johannes Willem Maria Bluyssen, who died peacefully in his sleep on Thursday morning, as his heart surrendered after a life of 87 years in the service of the Church.
Bishop Jan Bluyssen hailed from Nijmegen and was ordained in 1950 by Bishop Willem Mutsaerts, and served as a parochial vicar in Veghel before studying spirituality in Rome. Returning to the Diocese of ‘s Hertogenbosch, he taught at the diocesan seminary in Haaren and also became spiritual director there. On 28 October 1961, Blessed Pope John XXIII appointed him as auxiliary bishop of the diocese, serving with Bishop Willem Bekkers, the ordinary. Bishop Bluyssen was made the first and to date only titular bishop of the see of Aëtus in modern Greece. After the unexpected death of Bishop Bekkers, Bishop Bluyssen was appointed to succeed him in October of 1966. The photo above shows the bishop shortly after his appointment, returning from a post-conciliar meeting in Rome. Bishop Bluyssen served until he offered his resignation for health reasons in 1983. This was granted on 1 March 1984.
Bishop Jan Bluyssen was the last surviving Dutch Council Father. Towards the end of the Second Vatican Council, he attended several sessions and was involved in several post-conciliar meetings on the liturgy. Bishop Bluyssen was the last bishop to be consecrated in the pre-conciliar rites. It is then perhaps paradoxical that he is considered a member of the more progressive wing of the Dutch bishops in the 1960s and 70s, who did most to change the liturgy and the Church in the Netherlands as a whole.
As a bishop, Bluyssen was continuously affected by health problems surround his heart, which ultimately led to his early retirement in 1984. Following his retirement, Bishop Bluyssen devoted himself to writing, of which his memoirs, Gebroken Wit (Broke White), published in 1995, are most notable.
The years of Bishop Bluyssen’s episcopate were turbulent ones in the entire Dutch Church. The Second Vatican Council had started an unintended chain reaction in which everything was questioned, from the way parishes should function to how the liturgy should be celebrated, even to what the Church and faithful should teach and believe. Bishop Bluyssen was often allied with the more progressive movements, questioning much with them and trying to put the new thoughts into practice. In the seventeen years that he was ordinary, Bishop Bluyssen closed the seminary in Haaren and saw the number of active priests, as well as new seminarians, drop dramatically. Bishop Bluyssen made sure that things remained quiet in his diocese in the time surrounding the special Synod on the Dutch Church that Pope John Paul II convened in 1980. Partly in response to these developments was the appointment of his successor, Bishop Jan ter Schure, who was generally far more conservative and in line with Rome.
Bishop Bluyssen was deeply conscious of his own limitations and failings. This sense of reality, his esteem for people as carriers of the faith and his own modesty made him hugely popular, both during and after his time as ordinary of ‘s Hertogenbosch. The more formal and serious side of being a bishop, which Bishop Bluyssen described as “being bound to the Gospel, bound through loyalty to Christ, whose task I am called to perform … which comes to me via and through the Church”, was coupled with his being a positive and winsome conversationalist.
With the death of Bishop Jans Bluyssen the Dutch Church has lost a good man, a true man, with good and bad sides, a man of faith and a man of the people. Despite his failing health, he remained a integral part of his erstwhile diocese, for far longer than the 17 years he served as its bishop.
On Tuesday, the bishop will lie in state in the bishop’s house, where faithful may visit on Tuesday evening, and Wednesday afternoon and evening. A Vespers for the repose of Bishop Bluyssen will be offered on Wednesday evening at 7 at the cathedral basilica of St. John. His funeral will take place on Thursday from the same church, starting at 11.
Photo credit:  Paul Kriele,  Peter van Zoest/ANP Historisch Archief, ANP,  Wim Jellema/wimjellema.nl
Sad news today, as reports come in that Bishop Johannes Bluyssen has traded the temporal for the eternal today. He was 87.
Bishop Bluyssen was auxiliary bishop of ‘s Hertogenbosch from 1961 to 1966 and ordinary of the same diocese from 1966 to 1984.
The beloved bishop remained an honoured guest at all major diocesan events, especially ordinations.
Although the bishop was frail of health, his passing came as a surprise for all. More information about funeral arrangements, as well as a proper obituary on this blog, will follow later.