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Tomorrow Cardinal Wim Eijk will ordain Deacon Joost Baneke to the priesthood. In an interview for diocesan magazine Op Tocht, the nestor of the latest class of new priests stresses the importance of making our faith visible, not just as a task for himself as a future priest, but for all of us. In essence, showing our faith is nothing less than making Christ visible in the world. In that sense, the transferred feast of Corpus Christi, which we celebrate in the Netherlands on Sunday, is ideal for Deacon Baneke’s first Mass (for which he has something extra planned as well, we read…).
“It may sound strange, but when I wear my black deacon’s or priest’s clothing and collar, it gives me a sense of freedom. It is simple and clear, and who I am as a person does not really matter as much. In a sense I am clothed in Christ, that’s how I experience it. But sometimes it also triggers aversion in people. Why should we, even with a certain pride, not show in our clothing who we are and what we represent? I have heard several people say that, since the election of the current Pope, they are no longer ashamed of being Catholic. I find that fascinating: why that shame? I think we can show more of our Catholicism. That is what this Pope does very clearly, he does not hide his light under a bushel. That is why I have the intention of organising a procession on Corpus Christi, on the occasion of my first Holy Mass. It suits the Catholic traditions of Soest, the town I live in, which has one of the oldest Catholic fraternities in our country. There are conflicting reactions to the plan, but I think: let’s express our faith and give it room, let’s go literally out into the streets, into the world.
What’s more, when you organise such a manifestation, you may certainly try to achieve more unity among Christians by inviting faithful of other communities and think about the role they can play. It’s after all not about us, but about making Christ visible, and all Christians can take part in that. When you consider that there was a prohibition on processions in the Netherlands until the 1990s, such a tour through the fields of our parish also fits well with the thought of giving our faith room.”
In the time during and following Pentecost, the dioceses in Northwestern Europe generally get new priests, as seminarians are ordained during this time in which the Church remembers and celebrates the Holy Spirit’s descent upon the Apostles and His continuing work in the Church today.
The ordinations are spread out across the entire month of June, with the first batch having taken place last weekend. On 6 June, Bishop Franz-Josef Overbeck ordained Fathers Marius Schmitz (30) and Christoph Werecki (28) for the Diocese of Essen, and on Sunday the 7th the vast majority followed, with 5 new priests in Aachen, 4 in Berlin, 1 in Dresden-Meiβen, 1 in Erfurt, 3 in Hamburg, 2 in Münster, 2 in Osnabrück, 5 in Paderborn and also 5 in Würzburg. Additionally, 6 transitional deacons were ordained in München und Freising, as well as 2 permanent deacons in Trier.
On Monday the 9th, the first of a number of ordinations in the Netherlands took place, of Father Ton Jongstra in ‘s Hertogenbosch. He was ordained for the Focolare movement. On Saturday, 14 June, 2 new priests will be ordained for Haarlem-Amsterdam and 1 for Roermond. On the same day, in Würzburg, two Franciscan priests will be ordained. On 21 June, one priest will be ordained for Utrecht.
Lastly, on the 22nd, 2 new priests will be ordained for Mechelen-Brussels, one transitional deacon for Bruges on the 25th, and a final new priest for Ghent on the 29th
All in all, we’re looking at 41 new priests, 7 transitional deacons and 2 permanent deacons in the dioceses of Germany, the Netherlands and Belgium. The youngest priest is 25-year-old Fr. Johannes van Voorst tot Voorst, to be ordained for the Diocese of Haarlem-Amsterdam; most senior is 63-year-old Fr. Joost Baneke, Archdiocese of Utrecht. The average age is 33 for the priests and 34 for the deacons.
Most new priests and deacons come from the dioceses for which they are ordained, but some have come from abroad. Fr. Alberto Gatto (Berlin) comes from Italy, Fr. Przemyslaw Kostorz (Dresdem-Meiβen) from Poland, Fr. Mario Agius (Haarlem-Amsterdam) from Malta, Fr. Jules Lawson (Hamburg) from Togo, Fr. Jiji Vattapparambil (Münster) from India, and Fr. Alejandro Vergara Herrera (Roermond) from Chile.
Below an overview of names, dates and the like of the latest influx of men who will administer that most necessary of services to the faithful: the sacrament of the Eucharist.
Diocese of Essen: Bishop Franz-Josef Overbeck ordains Fathers Marius Schmitz (30) and Christoph Werecki (28).
Diocese of Aachen: Bishop Heinrich Mussinghoff ordains Fathers Matthias Goldammer (27), David Grüntjens (26), Achim Köhler (40), Michael Marx (30) and Andreas Züll (38).
Archdiocese of Berlin: Rainer Maria Cardinal Woelki ordains Fathers Alberto Gatto (40), Bernhard Holl (33), Johannes Rödiger (33) and Raphael Weichlein (31).
Diocese of Dresden- Meiβen: Bishop Heiner Koch ordains Father Przemyslaw Kostorz (27).
Diocese of Erfurt: Bishop Reinhard Hauke ordains Father Andreas Kruse (44).
Diocese of Fulda: Bishop Heinz Josef Algermissen ordains Father Markus Agricola.
^Archdiocese of Hamburg: Bishop Hans-Jochen Jaschke ordains Fathers Heiko Kiehn (33), Roland Keiss (29) and Jules Lawson (47).
Archdiocese of München und Freising: Reinhard Cardinal Marx ordains transitional Deacons Alois Emslander (29), Johannes Kappauf (28), Manuel Kleinhans (30), Michael Maurer (28), Martin Reichert (26) and Simon Ruderer (30).
Diocese of Münster: Bishop Felix Genn ordains Fathers Jiji Vattapparambil (35) and Thomas Berger (38).
Diocese of Osnabrück: Bishop Franz-Josef Bode ordains Fathers Hermann Prinz (44) and Kruse Thevarajah (29).
Archdiocese of Paderborn: Archbishop Hans-Josef Becker ordains Fathers Christof Graf (28), Markus Hanke (41), Stefan Kendzorra (29), Tobias Kiene (28) and Raphael Steden (26).
Diocese of Trier: Bishop Stephan Ackermann ordains permanent Deacons Hans Georg Bach (59) and Michael Kremer (51).
Diocese of Würzburg: Bishop Friedhelm Hofmann ordains Fathers Andreas Hartung (31), Sebastian Krems (38), Paul Reder (42), Michael Schmitt (31) and Simon Schrott (29).
Diocese of ‘s Hertogenbosch/Focolare movement: Bishop Jan van Burgsteden ordains Father Ton Jongstra (56).
Diocese of Haarlem-Amsterdam: Bishop Jan Hendriks ordains Fathers Johannes van Voorst tot Voorst (25) and Mario Agius (31).
Diocese of Roermond: Bishop Frans Wiertz ordains Father Alejandro Vergara Herrera (34).
Diocese of Würzburg/ Franciscans: Bishop Firedhelm Hoffman ordains Fathers Martin Koch (33) and Konrad Schlattmann (28).
Archdiocese of Utrecht: Wim Cardinal Eijk ordains Father Joost Baneke (63).
Archdiocese of Mechelen-Brussels: Archbishop André-Joseph Léonard ordains Fathers Gaëtan Parein (37) and Denis Broers (54).
Diocese of Bruges: Bishop Jozef De Kesel ordains transitional Deacon Matthias Noë (24).
Diocese of Ghent: Bishop Luc Van Looy ordains Father Herbert Vandersmissen (32).
Photo credit:  ordinations in Aachen, Andreas Steindl,  new priests of Hamburg, K. Erbe
He is said to work closely with Pope Francis in the latter’s future encyclical on ecology, and as such he has been interviewed several times, not only about his own work, but also about his expectations for the future. Bishop Erwin Kräutler, Austrian but living in Brazil, most recently appeared in an interview for Austrian daily Die Presse. And much like the statements of other perceived close collaborators of the Pope, such as Cardinal Walter Kasper and Bishop Nunzio Galantino, Bishop Kräutler’s words are their own source of concern.
You can read my translation of the interview here, but there are a few passages that I want to highlight.
A right to the Eucharist. Bishop Kräutler agrees when the interviewer states that faithful have a right to the Eucharist. The bishop is about half right. The Church has the duty to bring the Eucharist to the faithful as much as possible, but the faithful can not exercise a right to receive the Lord. No one has that right. The sacrifice of Christ on the Cross, which is made present in every Mass, making it possible for us to receive Him in Communion, was a free choice from the Lord. He was under no obligation to do that for us, but He did it all the same (which indicates what a mind-boggling event that really is). But no one could or can demand that He gives Himself to us.
- Celibacy. This is not really problematic, although I don’t agree with the bishop’s reasons. But the Eucharist does not depend on the priest’s celibacy, as the bishop claims. It depends on no characteristic of the priest, actually. If the priest does as Christ did, in unity with the Church, the consecration takes place and the Eucharist is celebrated.
- Bishops’ conferences. Bishop Kräutler dishonestly contrasts Pope Francis with Pope Benedict XVI, by stating that it was impossible to make proposals to any Pope before Francis. This is an obvious untruth, and it is shameful to depict Benedict as inactive, even unwilling, because he emphasised the importance of prayer.
- Ordination of women. The door is closed, but it’s still a door, so it may open. Nonsense. Pope St. John Paul II has been very clear that the Church is simply not able to ordain women, and Popes Benedict XVI and Francis have simply upheld this conclusion. Impossible things are not certainly possible because we want them to.
- Refusing Communion. A person’s conscience is indeed the first arbiter of whether or not we should come forward to Communion. But that conscience needs to be formed properly, and there the Church, in the persons of bishops and priests, has an important duty. To say that a bishop has no right to deny is denying an important duty he has.
The 1970s clearly are not dead yet…
One of the main problems with these kinds of ‘revelations’ and predictions of the future is that it’s all hearsay and speculation. We hear from secondary sources what the Pope did or did not say, wants or does not want, while we have no way to verify if his words were communicated accurately and completely. And in the case of Bishop Kräutler, Pope Francis’ actions are heavily tinted by the bishops own old-fashioned hopes and ideas. In the end, we can only wait until something actually happens.
Bishop Erwin Kräutler was born in Koblach, Austria, in 1939 and was ordained a priest for the Society of the Precious Blood in 1965, at which time he moved to Brazil. In 1980 he was appointed as Coadjutor Prelate of Xingu in Brazil, succeeding his own uncle, Bishop Eurico Kräutler in 1981. Xingu covers a large area of the east-central Amazon basin, with the city of Altamira at its heart.
In an interview for the campus newspaper of the Catholic University of Louvain, Archbishop André-Joseph Léonard, who is the university’s Grand Chancellor, speaks about the future, which includes what may well be his last year as Archbishop of Mechelen-Brussels.
Archbishop Léonard will reach his 75th birthday on 6 May 2015, little over a year from now.
“The rule is that you tender your resignation to the Pope around your 75th birthday. It is up to him to decide what happens then. Sometimes, depending on the situation and your health, he will ask you to stay on a bit longer. The archbishop of Cologne, Cardinal Meisner, is 80! In other situations you retire. I will do what will be asked, and enthusiastically so. It is a wonderful duty. I meet so many people, from soldiers to prisoners, from professors to young families. That gives an unimaginable wealth to life. If I am allowed to continue doing that a while longer, I would be very grateful. When I retire, I will also enjoy that very much. Didn’t I say a priest had to be flexible?”
In a television interview, the archbishop said a bit more about his retirement plans.
“Once retired I would like to live near a shrine in Belgium or France, to hear confessions or give conferences. I do intend to leave the dioceses of Mechelen-Brussels and Namur, since I have already been active there for so many years.”
André-Joseph Léonard was a priest of the Diocese of Namur from his ordination in 1964 to 1991, when he was appointed as that diocese’s bishop. In 2010, he was appointed as archbishop of Mechelen-Brussels.
The rest of the interview, which also touches upon the Catholic identity of the Catholic University of Louvain, science and faith, the archbishop’s work as Grand Chancellor, priesthood in past and present, the future of evangelisation, Pope Francis and Archbishop Léonard not being made a cardinal, can be read in my translation here.
Photo credit: KU Leuven – Rob Stevens
Cardinal Eijk just can’t win. In an interview for the Reformatorisch Dagblad, which was published yesterday, he explained that the Council of Trent is still current. The statements of that Council, which aimed to put an end to certain practices which had caused the Reformation, but also wanted to emphasise the content of the faith and the consequences thereof in daily life for those who professed it, has not been scrapped in any way in the centuries after. What was said there still goes.
Protestant faith leaders in the Netherlands are none too happy with the cardinal’s clear and open explanation. The chair of the Protestant National Synod claimed that Cardinal Eijk “would give the faithful a burn-out some day”. “The claim that the church is always right is not in line with the Bible”, Gerrit de Fijter said. Well, that’s right, if you have a Protestant understanding of what a church is. The Catholic definition of the Church, the body of Christ which enjoys the promised inspiration of the Holy Spirit, can make certain dogmatic statements (which is not the same as saying she’s always right…). Former head of the Protestant Church in the Netherlands, Bas Plaisier (who himself is not too concerned with ecumenical respect for other churches) “does not understand what the cardinal is doing”, calling the statements “formal and hard”. Even Catholic professor Marcel Poorthuis had his reservations. While agreeing that Cardinal Eijk is correct in his statements about the Council and the heresies it addresses, he puts Pope emeritus Benedict XVI opposite to the cardinal, referring to the retired Pope’s statement that Martin Luther was a man of the Church. He even goes so far as to say that he expects Luther to be rehabilitated by the Church.
Cardinal Eijk called the Council of Trent a sign of the Catholic Church’s “capacity to purify herself” from errors and sinful practices. Examples of these are “the trade in offices, the unbiblical understanding of the priesthood en the lack of discipline in monasteries. In that regard, Trent has put things in order. The Council has also been very fruitful. When all the decrees had been implemented this led to a restoration of order in the Church.” The Council also delineated certain truths of the faith, which are still unchanged and valid.
The cardinal relates the anathemas that the Council issued to the Letter of St. Paul to the Galatians, which says, “Anyone who preaches to you a gospel other than the one you were first given is to be under God’s curse” (1:9). “If someone does not share the faith of the Church in the Eucharist,” the cardinal explained, “he can’t receive it either. This curse or anathema essentially means you are blocked from receiving the sacraments, and in that sense it is still applicable.” But, the cardinal continues, these anathemas apply to people who refuse the truths of the Church “in full knowledge, aware of the truth and with free will”. “In a way that is a theoretical question. There are many people who have an incorrect image of the Catholic Church because they were raised that way, or they have another idea of God. You can not directly blame someone for that. You can therefore not understand the anathemas of Trent as being eternally damning for someone. God is the judge; you can and may not make that judgement as a human being.”
A clear explanation of what the Council taught about those who do not adhere to what they know to be the truth of the faith. Does this mean, as the critics I mentioned and quoted above assume, that modern Protestants are damned by the Catholic Church? No, it does not, because to be damned you must know and be aware that the Catholic Church teaches the truth and decide freely to not follow that truth. Clearly, that is not what most Protestants do: they do not believe that the Catholic Church teaches truth. If they did, why remain Protestant? Are they damned by the Council? No. Can they receive all the sacraments? Also no, but for different reason: the sacraments are also a profession of faith and an expression of the desire to belong to the community of faithful that is Christ’s Body. If you don’t share that faith, well…
Yes, all this may not be nice to hear, but it is certainly worthy of being taken seriously and read carefully before being commented on. But, seeing the cardinal as the big bully is perhaps the easier and more comfortable way…
In ecumenical relations with other church communities there is one thing that must always be at the centre: the truth. The truth that the Church, or any other community, claims, must not be hidden for the sake of “being nice to each other”. Cardinal Eijk’s explanation is not a nice one, but it is true. It is what the Catholic Church continues to profess and uphold as truth. Ecumenism is a good thing, but it can never be a reason to ignore who we are and what we hod to be true.
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.
Father 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
Cardinal Eijk is the media’s bad guy again. He sanctioned a priest for ‘forgetting’ a few words at Mass. Well, as it often is when secular media try to report on Church business, reality is a bit different.
It is true that the priest, a Dominican who assists at a parish northwest of Utrecht, has been forbidden to publicly offer Mass for a year. It is also true that he forgot some words. And then some more.
A Mass in which the Kyrie, Gloria, all three prescribed readings, the preface and the entire Eucharistic Prayer were either skipped or replaced is, quite frankly, not a Mass. The bread and wine do not become the Body and Blood of Jesus Christ, the faithful do not partake of Communion with God and Church, and the priest flouted his oath and duty. A previous “misstep”, as the Archdiocese calls it, in the same parish, prompted the cardinal to re-emphasise the liturgical rules in force in the Church.
Is this reason for the sanctions as described above? That can be debated, of course, but the fact is that this is exactly why Cardinal Eijk wanted to focus more and how the liturgy is celebrated in his archdiocese. It is also fact that the liturgy of the Church is not just a collection of rules for their own sake.
In the words of the archdiocese’s own explanation of events (which is altogether more reliable than the reports of secular media):
“[Replacing or skipping the Eucharistic Prayer'] is most serious, since this invalidates the celebration of the Eucharist. It means that faithful came to the celebration, to receive the Body of Christ, in vain. The Eucharist (which refers to the Last Supper of Jesus Christ) is the most important sacrament, in which the faithful celebrate their unity with God and each other. All the more painful in this context is the fact that, on Maundy Thursday, the Catholic Church celebrates the institution of the sacrament of the Holy Eucharist and the institution of the priesthood. Cardinal Eijk thinks that faithful should be able to rely on valid Masses being offered in the churches of the archdiocese. Not without reason the Vatican instruction Redemptionis Sacramentum states that the complete omission of the Eucharistic prayer is “objectively to be considered among grave matters [...] that puts at risk the validity and dignity of the Most Holy Eucharist”.
Priests have considerable freedom in the pastoral care they perform for the faithful under their care, in the way they teach and proclaim the faith. They do not, however, have the freedom to change or ignore what God, through His Church, instituted. The sacrament of the Eucharist is the single most precious treasure we have been given: it is Christ Himself. By changing what He wants to give us every single day, we place ourselves above Him. True, we are very important, also to the Lord. But we are not Him.
The priesthood is the channel through which Gods grace, in the sacraments, comes to His people. The channel can not change what it is given to safeguard and pass on.
So, yes, Cardinal Eijk is very correct in taking steps to correct this abuse. No one with a basic understanding of Catholic theology and understanding of the sacraments has any excuse not to realise that. Sadly, none of these people work at newspapers and television stations.
Photo credit: afp