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

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

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

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

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

The Latin text is as follows:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Yesterday, I wrote about Cardinal Wim Eijk sanctioning a Dominican priest for celebrating  a Maundy Thursday Mass that was invalid because of the liberal approach to liturgy. Whereas the Archdiocese of Utrecht has remained silent after announcing the sanctions and the reasons for them, Fr. Huisintveld has not been idle, and the media have been eager to give him a stage.

harry-huisintveldFather Harry Huisintveld (pictured) has been rather unavoidable in Dutch Catholic (and some generally Christian and secular) media today, sharing the pain of the sanctions imposed upon him, as well as a seeming lack of understanding of what it means to be a Catholic priest. He showcases a highly Protestant view of liturgy and church: not the magisterium, but the individual is the deciding factor in form and content of worship. In an interview today he stated that he felt free to adapt the Maundy Thursday Mass to the perceived needs to the faithful.

By his own words, he has received much support, and that is not surprising. After all, he is curtailed in his freedom to do what he wants and that freedom is, in the eyes of modern man, the highest right of all people, one that trumps all others. By curtailing the exercise of this right, Cardinal Eijk is the legalistic bogey man wielding those mortal enemies of personal freedom: rules and regulations.

This attitude, especially when it is the attitude of an ordained Catholic priest, is a much greater affront than the strict sanctions imposed by the cardinal. Fr. Huisintveld has made himself the arbiter of what can and can not be done in and with the liturgy, thus removing all loyalty to, and even recognition of, the Magisterium of the Church. In essence, he is saying that he is under no obligation to maintain the Mass as it has been handed down for generations, and which has developed like that for good theological and pastoral reasons, when and if he perceives it is not necessary. He knows better.

If that is your attitude, that is bad enough. But to be surprised, even indignant, if the Church you belong to, but whose rules you disregard, calls you out on it (and not for the first time), is a whole other kettle of fish. That is nothing more than pandering to the superficial feelings of people who see a man’s freedom being curtailed. “Help, I’m being repressed, because I only want to be Catholic when it suits me.”

Fr. Huisintveld may be good with people, he may be a beloved priest and have many other skills which are not relevant here (although both he and the Dominican Order in the Netherlands disagree with that – “he is such a nice man, how can you do that to a nice fellow who means no harm?”), but he is a bad liturgist and a worse priest for it.

Priests are not priests for themselves. They are God’s priests for the people. They don’t get to decide what God should and should not desire in the worship that is His due.

As it  was revealed today that the liturgy for Fr. Huisintveld’s Mass was drafted by a liturgy committee, I am reminded of a comment made years ago by my own parish priest: “”The first thing you should do as a priest is to get rid of the liturgy committee.” We already have a liturgy committee. It’s called the Roman Missal.

Photo credit: Fr. Harry Huisintveld

missal altarThe bishops today sent out a memorandum with the adaptations to the Eucharistic Prayers during the sede vacante. Also included are prayers for the success of the conclave and the new Pope. And in the midst of it all, they have introduced a lasting change to the Roman Missal. From now, the sixth Eucharistic Prayer will include the name of the diocesan bishop, in addition to the name of the Pope and a reference to all the bishops, as is standard in the other Eucharistic Prayers. Explaining the decision is a short sentence: “The diocesan bishop should not be left out of the Eucharistic Prayer (cf. Redemptionis sacramentum, 56).”

The document they refer to was and Instruction released in 2004 by the Congregation for Divine Worship “on certain matter to be observed or to be avoided regarding the Most Holy Eucharist”. Paragraph 56 of that document has this to say:

“The mention of the name of the Supreme Pontiff and the diocesan Bishop in the Eucharistic Prayer is not to be omitted, since this is a most ancient tradition to be maintained, and a manifestation of ecclesial communion. For “the coming together of the eucharistic community is at the same time a joining in union with its own Bishop and with the Roman Pontiff”.”

Considering that, the new decision fits well with the desire expressed several years ago by Blessed Pope John Paul II that the various translations of the Missal be brought into better accordance with the Latin original text. Although there is commission, which includes several Dutch and Flemish bishops, tasked with reviewing and improving the Dutch translation, very little has come out of it as yet. But this is a nice start. Now let’s hope that the change takes effect in practice, and can usher in more progress towards a new translation.

Photo credit: Diocese of Lancaster

It’s been quite the year for the Church in the world, in the Netherlands and here on the blog. In this post, I want to look back briefly on what has transpired. What happened before will, in many cases, have its effect on what will happen in the coming year.

The variety of events has been great, but if we had to characterise 2012, we can of course list the major stories: the two consistories for the creation of new cardinals, the ongoing abuse crisis and the efforts in the Netherlands and Rome to deal with it, the Synod of Bishops, the start of the Year of Faith, the retirements, appointments and deaths, the local stories in my neck of the woods and the (mis)representation of the Church in the wider world. These can all characterise the year for the Catholic Church. But since there are as many interpretations as there are readers, I’ll limit myself to presenting the major stories on my blog per month.

For this blog, it has been a good year. With 87,017 views it has been the best year yet, and I am happy to note that I have been able to provide stories, opinions and translations that have been picked up well by other bloggers and media. The pope’s letter to the German bishops on the new translation of the Roman missal, for which I was able to create an English working translation; the Dutch translation of the Christmas address to the Curia; a German interview with Archbishop Müller and my list of surviving Vatican II Council Fathers are examples of this. Both local and international media picked these up, resulting in increased interest for my blog. For that, thank you.

But now, let’s once more go over 2012 and look back on what happened in that year:

TscherrigJanuary:
Pope Benedict announces a consistory. The list of 22 new cardinals includes the archbishop of Utrecht.
CDF releases a note with recommendations for the Year of Faith.
Archbishop Tscherrig (pictured) leaves Scandinavia for Argentina.
Cardinal Zen Ze-Kiun turns 80.
– In the abuse crisis, soon-to-be Cardinal Eijk speaks before a parliamentary commission.
Bishop Jan Liesen is installed as bishop of Breda (Installation homily here).

german cardinal Rainer Maria Woelki (R)February:
Dutch-born South-African Bishop Everardus Baaij passes away.
Cardinal Levada opens a major symposium on sexual abuse in Rome.
– At the same symposium, Msgr. Charles Scicluna tells it like it is.
The bishops of Belgium reply to a modernist movement among priests and laity.
Cardinal-designate Eijk is interviewed by Zenit.
Cardinal-designate Dolan delivers a landmark address about the new evangelisation.
22 new cardinals are created in the consistory of 18 February (new Cardinal Eijk pictured).
Responsibilities within the Dutch bishops’ conference are reshuffled.
In Germany, Bishop Reinelt retires.
Dominik Schwaderlapp is appointed as auxiliary bishop of Cologne.
In Mainz, Bishop Guballa passes away after a long sickbed.
Cardinal Eijk returns home with a pastoral letter on the Eucharist.

Pope Shenouda IIIMarch:
Cardinal Eijk announces that he will be keeping a closer eye on the celebration of the liturgy.
Cardinal Quezada Toruño turns 80.
Cardinal Sánchez passes away.
Cardinal Simonis speaks to Zenit about the Second Vatican Council.
Copenhagen’s Bishop emeritus Martensen passes away.
The Dutch bishops respond to a new horrible chapter in the abuse crisis.
Coptic Pope Shenouda II (pictured) passes away.
The Diocese of Haarlem-Amsterdam makes public all the cases concerning sexual abuse by clergy.
A new presidency for the COMECE.
The Dutch bishops issue a letter concerning the celebration of the Easter Triduum, and the need to return its focus to the Eucharist.
Pope Benedict visits Mexico and Cuba.
Bishop Schwaderlapp is consecrated.

aponte martínezApril:
Cardinal Egan turns 80.
In the Diocese of Groningen-Leeuwarden, the vicar general announces he will enter a monastery.
– In a letter to parliament, The Dutch bishops outline four developments in the fight against sexual abuse.
Pope Benedict directly addresses groups of disobedient priests and laity.
Cardinal Daoud passes away.
Cardinal Eijk reveals a monument for victims of sexual abuse in the Church.
Cardinal Aponte Martínez (pictured) passes away.
A parliamentary committee hears the ‘contact group’ for victims of sexual abuse.
The Dutch chapter of the Equestrian Order of the Holy Sepulchre of Jerusalem invests new members in the cathedral of Groningen-Leeuwarden.
Pope Benedict writes a letter to the German bishops and enters the debate about the new German translation of the Roman Missal.

bishop de korte, new altar st. joseph's cathedralMay:
After 66 years, the Belorussian Diocese of Pinsk finally gets a new bishop.
A new page on the blog, about my conversion story.
The annual pilgrimage to Our Lady of the Garden Enclosed takes place.
Cardinal Vlk turns 80.
Cardinal Eijk takes possession if his title church.
The Deetman Commission undertakes a new abuse investigation, this time into the abuse suffered by women.
Berlin’s Cardinal Woelki is misunderstood about homosexuality.
The cathedral of St. Joseph receives a new altar (Bishop de Korte anointing it pictured) and marks the 125th anniversary of its consecration.

logo year of faithJune:
Pope Benedict XVI visits Milan.
- New priests.
- Cardinal Quezada Toruño passes away.
- Florian Wörner is appointed as auxiliary bishop of Augsburg.
- The bishops of Roermond publish a brochure about Communion.
– The Dutch bishops follow suit with a letter about the same topic.
Cardinal Schwery turns 80.
The Instrumentum laboris of the Synod of Bishops on the New Evangelisation is published.
The logo for the Year of Faith is revealed (pictured).
A round of personnel changes in the Curia.
Dutch Father Louis Tijssen is declared venerable.
Archbishop Nowacki is appointed as the new nuncio to Scandinavia.
The Heel abuse affair breaks.
President-Delegates are appointed for the Synod.

Gerhard Ludwig MüllerJuly:
Archbishop Müller (pictured) is appointed as prefect of the Congregation for the Doctrine of the Faith.
About half of the world’s bishops’ conferences have formulated guidelines against sexual abuse.
Cardinal de Araújo Sales passes away.
Bishop Borys Gudziak is appointed as Apostolic Exarch of France.
Cardinal Stafford turns 80.

carlo martiniAugust:
Bishop Wörner is consecrated, while Bishops Wehrle and Siebler retire.
The Diocese of Rotterdam publishes a Prayer for Faith.
Cardinal Rosales turns 80.
Cardinal Shan Kuo-Hsi passes away.
Cardinal Murphy-O’Connor turns 80.
A Dutch priest’s apparent refusal to baptise the child of a lesbian couple fails to escalate much.
Cardinal Martini (pictured) passes away.

pope benedict  lebanonSeptember:
Cardinal Martini’s last interview causes some debate.
Bishop de Korte marks the 25th anniversary of his ordination to the priesthood.
Rumours surface that priests in the Diocese of Groningen-Leeuwarden are unhappy with their new appointments.
Elections in the Netherlands result in a loss for the Christian parties.
Cardinal Rubiano Sáenz turns 80.
Pope Benedict (pictured) visits Lebanon.
Misunderstandings about ecumenism in the Diocese of ‘s Hertogenbosch.
Pope Benedict XVI appoints 36 Synod Fathers.
Cardinal Baldelli passes away.
Questions arise about the German ‘Church tax’.
The first progress report on how the Church deals with abuse claims is released.

synod of bishopsOctober:
German Bishops Wanke and Schraml retire.
Dutch missionary Bishop Joseph Willigers passes away.
Morocco does not take kindly to the arrival of a Dutch ‘abortion boat’.
Vatican Promotor of Justice Charles Scicluna is recalled to Malta to become auxiliary bishop.
The Synod of Bishops on the New Evangelisation begins (pictured).
Cardinal Erdö outlines eleven points for the new evangelisation of Europe.
Belgian Curial Bishop Frans Daneels is made an archbishop.
The Year of Faith begins.
Pope Benedict announces a small consistory for November.
The Synod of Bishops closes.
An attempt at stopping liturgical abusive carnival Masses in Eindhoven.
Amsterdam’s St. Nicholas church is to be made a basilica.

brother hugo vowsNovember:
Cardinal Arinze turns 80.
Bishop Demming passes away.
New sexual abuse accusations surface in Iceland against Bishop Gijsen.
Liège’s Bishop Jousten retires.
At Rolduc, Dutch seminarians attend a conference on new evangelisation.
Bishop Michael Hrynchyshyn passes away.
Hermit Brother Hugo makes his perpetual vows (pictured).
The student chaplaincy in Tilburg is brought back into the Catholic fold.
European intolerance towards religion on display in Slovakia.
Cardinal Martino turns 80.
Pope Benedict XVI creates six new cardinals.
Dominican Fr. Timothy Radcliffe speaks about the ‘official Church’.

pope twitterDecember:
Bishop Rudolf Voderholzer is appointed as bishop of Regensburg.
Dutch missionary Bishop Wilhelmus Demarteau passes away.
Dutch government announces pulling the plug on small religious broadcasters.
Georg Gänswein is appointed as Prefect of the Papal Household and will be made an archbishop.
Cardinal Scheid turns 80.
Pope Benedict enters the Twitterverse (pictured).
Pope Benedict publishes the Apostolic Letter on charity, Intima Ecclesiae natura.
Dutch media totally misrepresent the pope on the family and gender.

That was 2012. Now let’s get 2013 started. Happy new year!

Late last night I was reading some thoughts about the new English translation of the Missal, and one point in specific made me think about my own introduction to the mysteries of the liturgy. The poll mentioned in Father Z’s post includes the statement “I worry that young people and those considering joining the church will be turned off by a liturgy that sounds esoteric or out of touch to their ears“, to which a vast majority seemingly answered in agreement. I’m not even going to answer the question of whether the new translation really is ‘esoteric and out of touch’ because it uses ‘difficult’ words, but I would like to consider if it is fear grounded in reality, that “young people will be turned off”.

When I first attended Mass, in Advent of 2005, language did not play a big part in my experience. Of course, I noticed that the priest was speaking, and I paid attention (still do) during the homily and the readings, trying to apply them to my own life. But the wording of the Eucharistic Prayer, for example, which also in Dutch includes words that are not used in daily conversation, was not instrumental in my decision to return and attend more Masses. It did not turn me off.

Was that because I didn’t pay attention? Not really, as I indicated above. Rather, the entire structure of the liturgy – rituals, gestures, words – was something to get to know. I did not separate one piece to try and understand before I turned my attention on the next bit. And if I did not understand something immediately (which, in the beginning, was basically all the time) I considered it more of a challenge to learn than a reason to be put off. 

The liturgy and its language have nothing to do with quick satisfaction and the lowest common denominator. Rather,  it must invite and challenge. The liturgy is, after all, primarily something that is supposed to bring us closer to God, not about making things easy for us. And I think that a correct liturgy will have that effect on people: they will notice that the priest is not there to entertain them, but to commune with God on behalf of, and with, the people. 

Difficult words – for a given value of difficult – are really quite secondary to that. And people are smart enough to realise that. The only prerequisite is that the priest knows what he’s doing and performs his liturgical duties correctly. But that goes for many people in many situations.  

My point, or perhaps a point, is that the liturgy is always going to be strange and new to people who are first introduced to it, regardless of the language used. Yet people continue to join the Church every year. These people knew that they were not going to understand everything they saw immediately. It is not only okay to use different words in the liturgy, it is even necessary. The liturgy is more than a social gathering or a community meeting, and the language must reflect that. Then it is one of the things that will elevate people, allowing them to join the priest in transcending the mundane practicalities of ink, paper and everyday words. A movement upwards, towards God.

About this blog

I am a Dutch Catholic from the north of the Netherlands. In this blog I wish to provide accurate information on current affairs in the Church and the relation with society. It is important for Catholics to have knowledge about their own faith and Church, especially since these are frequently misrepresented in many places. My blog has two directions, although I use only English in my writings: on the one hand, I want to inform Dutch faithful - hence the presence of a page with Dutch translations of texts which I consider interesting or important -, and on the other hand, I want to inform the wider world of what is going on in the Church in the Netherlands.

It is sometimes tempting to be too negative about such topics. I don't want to do that: my approach is an inherently positive one, and loyal to the Magisterium of the Church. In many quarters this is an unfamiliar idea: criticism is often the standard approach to the Church, her bishops and priests and other representatives. I will be critical when that is warranted, but it is not my standard approach.

For a personal account about my reasons for becoming and remaining Catholic, go read my story: Why am I Catholic?

Copyright

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

The above means that I have the right to be recognised as the author of both the original blog posts, as well as any translations I make. Everyone is free to share my content, but with credit in the form of my name or a link to my blog.

Blog and media

Over the years, my blog posts have been picked up by various other blogs, websites and media outlets.

A complete list would be prohibitively long, so I'll limit myself to mentioning The Anchoress, Anton de Wit, Bisdom Haarlem-Amsterdam, The Break/SQPN, Caritas in Veritate, Catholic Culture, The Catholic Herald, EWTN, Fr. Ray Blake's Blog, Fr. Z's Blog, The Hermeneutic of Continuity, Katholiek Gezin, Katholiek.nl, National Catholic Register, National Catholic Reporter, New Liturgical Movement, NOS, Protect the Pope, Reformatorisch Dagblad, The Remnant, RKS Ariëns, Rorate Caeli, The Spectator, Vatican Insider, Voorhof and Whispers in the Loggia.

All links to, quotations of and use as source material of my blog posts is greatly appreciated. It's what I blog for: to further awareness and knowledge in a positive critical spirit. Credits are equally liked, of course.

Blog posts have also been used as sources for various Wikipedia articles, among them those on Archbishop Pierre-Marie Carré, Archbishop André-Joseph Léonard, Bishop Athanasius Schneider, Archbishop Sergio Utleg and Rainer Maria Cardinal Woelki.

Latest translations added:

IN PROGRESS

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

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

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

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

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

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

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Sancta Maria, hortus conclusus, ora pro nobis!

Sancte Ramon de Peñafort, ora pro nobis!

Pope Francis

Bishop of Rome, Vicar of Jesus Christ, Successor of the Prince of the Apostles, Supreme Pontiff of the Universal Church, Primate of Italy, Metropolitan Archbishop of the Province of Rome, Sovereign of the Vatican City State, Servant of the Servants of God

Bishop Gerard de Korte

Bishop of Groningen-Leeuwarden

Willem Cardinal Eijk

Cardinal-Priest of San Callisto, Metropolitan Archbishop of Utrecht

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