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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
Pope Francis’ recent homily about salvation, and even more so Father Thomas Rosica’s comments about it, has led to much speculation, confusion and even anger about one of the most essential questions in the faith: the question of who goes to Heaven and who goes to Hell. Maybe it’s good to shine a small light on this difficult theological topic.
First of all, let’s start with the words that Pope Francis spoke in his homily of 22 May:
“The Lord has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone! ‘Father, the atheists?’ Even the atheists. Everyone! And this Blood makes us children of God of the first class! We are created children in the likeness of God and the Blood of Christ has redeemed us all!”
The Church has always upheld the universality of redemption in contrast to some Protestant communities, who have limited it to a certain group of predestined faithful. A glance on the Catholic Encyclopedia page about this topic points our attention to some Scripture passages which bear this out. I’ll quote a few, but do read the link above especially the subsection titled ‘Universality of Redemption’, to get an idea of traditional Catholic teaching about this subject.
1 John 2:2: “He is the sacrifice to expiate our sins, and not only ours, but also those of the whole world.”
1 Timothy 2:4: “he wants everyone to be saved and reach full knowledge of the truth.”
1 Timothy 4:10: “he is the Saviour of the whole human race but particularly of all believers.”
2 Corinthians 5:19: “I mean, God was in Christ reconciling the world to himself, not holding anyone’s faults against them, but entrusting to us the message of reconciliation.”
Christ’s sacrifice on the Cross, by which He brought about redemption for humanity, was not in any way limited. It’s target audience, so to speak, included every human being in past, present and future. But in order to properly understand this, we must try and understand how redemption works.
Perhaps it can be best likened, for the purpose of this blog post, to some form of medication, a pill perhaps, which works for everyone. It can relieve everyone of the pain of some illness. But it doesn’t do so automatically: we must take the pill for it to work. It is no different in the case of redemption. In order for it to work in us, we must make the conscious decision to accept it. That is once again perfectly in accordance with the free will that God has created us with and which He always respects.
So, yes, Pope Francis is correct and in full agreement with Catholic teaching when he says that Christ also redeemed atheists. However, as is sort of their job description, they haven’t accepted it yet. They haven’t yet taken their medication, so it can’t do its work. But unlike a pill, redemption has no sell-by date. It doesn’t go bad if left on the shelf for too long.
Father Thomas Rosica, who is not the press chief of the Vatican as some media would have it, offers some answers to questions about the Pope’s homily. He does not relegate all atheists to Hell (nor to Heaven, for that matter), but presents some much-needed nuance to the discussion, based on several passages from the Catechism of the Catholic Church. Most important is that Christ is the final Judge: He will decide on the fate of everyone, based on how they have lived (and in that matter there can be no opposition between faith and works, as both are integral parts of a person’s life).
Also important in the discussion above is Paragraph 171 of the Catechism, which asks “What is the meaning of the affirmation “Outside the Church there is no salvation”?”
This means that all salvation comes from Christ, the Head, through the Church which is his body. Hence they cannot be saved who, knowing the Church as founded by Christ and necessary for salvation, would refuse to enter her or remain in her. At the same time, thanks to Christ and to his Church, those who through no fault of their own do not know the Gospel of Christ and his Church but sincerely seek God and, moved by grace, try to do his will as it is known through the dictates of conscience can attain eternal salvation.
In short, if a person knows that the Church that Christ founded is necessary for salvation, and nonetheless refuses to be part of her, he or she can not be saved. So, is this true for atheists, then? I would say that it isn’t for the vast majority of them. Many people are atheist or agnostic out of ignorance, and generally not wilfully so. They do not know the Church as necessary for salvation, so it can’t be held against them if they refuse to be part of her.
In his homily of last Wednesday, Pope Francis spoke much about “good works”. This lines up well with the above quote from the Catechism: “those who … sincerely seek God and, moved by grace, try to do his will as it is known through the dictates of conscience can attain eternal salvation.”
There is much more that may be said about this, but the post is getting overly long anyway, so I’ll leave it at this. But I will add an addendum:
Fr. Rosica’s explanations (and those of others) do not contradict what Pope Francis has said, and nor do they indicate some division in the Vatican between the Pope and the Curia. That many media do choose to present it as such, should serve as a warning to us to always remain vigilant when reading or hearing someone’s interpretation of Church affairs and teaching.
No April Fool’s joke, the announcement made by Father Leendert Spijkers on Easter Sunday: granted by Pope Benedict XVI back in February, the 15th century church of St. Peter in Oirschot, Diocese of ’s Hertogenbosch is to be elevated to the status of basilica minor. Bishop Antoon Hurkmans will make the official declaration some time in the summer, making it his diocese’s fourth basilica.
The church of St. Peter in Oirschot dates from 1515, replacing its predecessor which had burned down in 1462. From 1648 to 1799 the church was Protestant, and it wasn’t until 1904 that the local parish regained full ownership of church and tower. In the war, the tower was severely damaged from Allied gunfire, and it took until 1952 for restorations to be completed. The church is one of the largest remaining Gothic village churches in the province of North Brabant. The furnishings are partly original and partly taken from demolished churches with the altars dating from around 1700 and 1766 respectively. The church has been a national monument since 1966.
Age and a certain esthetic value are but two elements which can make a church a basilica. Another, and certainly not the least important, is the presence of a certain devotion within an active parish community. In the case of St. Peter’s, that devotion is to the ‘Holy Oak’.
The story goes that, some time in the early 15th century, two shepherds found a statue of the Blessed Virgin on the banks of the Beerze stream. They placed it an oak, but inhabitants of nearby Middelbeers took the statue and put it in their church. The next morning, though, the statue was back in the oak. Villagers of Oirschot came to venerate the statue, and there were reports of miraculous healings.
A chapel was built on the place of the oak, and an annual procession developed to that spot. Oak and chapel were removed in 1649, but a new chapel (view of the interior pictured) was erected in 1854, on the foundations of the old one. The original statue resides in St. Peter’s, but a replica remains at the chapel. Some 250,000 pilgrims and visitors find their way to Mary of the Holy Oak every year.
Photo credit:  Rijksdienst voor het Cultureel Erfgoed,  Parish of St. Peter, Oirschot
In 1946 the archbishop of Utrecht became the first resident cardinal in the Netherlands since the Reformation. But Cardinal Jan de Jong need not have been the first.
Historical research indicates that in 1911 Pope Saint Pius X had his eyes on Archbishop Henricus van de Wetering as the first Dutch cardinal of modern times. But the publication of his encyclical Editae saepe, a year earlier, made that rather difficult, as that encyclical on Saint Charles Borromeo brought forth the fury of Queen Wilhelmina, who was less then pleased with the strong anti-Protestant language in the papal publication.
Making Archbishop van de Wetering, who headed the Archdiocese of Utrecht from 1895 to 1929, a cardinal would unnecessarily antagonise the queen and perhaps increase the anti-Catholic tendencies existing in Dutch society at that time.
Instead, Pius X went for a safer option: a Dutch cardinal, but one who was working in the Curia, on the Commission for the Codification of Canon Law and as general consultor of the Redemptorist order: Willem Marinus van Rossum.
After Cardinal de Jong, every archbishop of Utrecht was created a cardinal, if he wasn’t one already, such as Cardinal Willebrands.
Photo credit: Katholiek Documentatie Centrum, Nijmegen
Although it had long been expected, Queen Beatrix of the Netherlands today announced that she intends to abdicate in favour of her son, who will become King William Alexander, on 30 April. Her Majesty announced so herself in a prerecorded television broadcast. And with the new king, we will also get a new queen, and she is Catholic.
Princess Máxima hails from Catholic Argentina and still seems to be practising her faith. Although she will not be head of state, she will be the first Catholic monarch in the Netherlands, member of a royal house which rose to prominence in the fight against Spanish Catholic rulers.
In reality this will not mean a whole lot. As consort of the king, Queen Máxima has no political power, nor will there be any measures that need to be taken to satisfy constitutional demands. Those that did exist were tackled when the royal couple married in 2002.
The one question that remains is whether there will be a Catholic contribution to the investiture. Although Protestant, the royal family has for years had close personal contacts with former Catholic priest Huub Oosterhuis, who still sometimes pretends to be Catholic. But what religious form the investiture will take remains to be seen. We can, however, be sure that there will be protests at the mentioning of God in the oath that the king (“by the grace of God”) will be taking…
Photo credit: Erwin Olaf
Archbishop Salvatore Fisichella looks back on the first 100 days of the Year of Faith:
“The first reactions revealed great enthusiasm and deep interest, tangible in the flurry of expressions of it on a small scale: in many pastoral letters – written by bishops to their dioceses – that in the programme are all dedicated to faith; in the parish projects for reflection on the various articles of the Creed; and in the widespread dissemination of the official logo of the Year of Faith. The logo shows a boat, a symbol of the Church, in a square bordered field with a boat that is sailing. The main mast of the boat is a cross on which are hoisted sails composing the trigram of Christ (IHS). The words “Year of Faith” that accompany it, alongside the calendar of “great events”, are translated into the major languages, but also into other languages, even Chinese. The Year of Faith has reached China where it is present in the communities and in the Churches which are likewise living this experience of the universal Church. This was mentioned to the Holy Father during the Roman Curia’s Audience for the exchange of Christmas greetings. And the Pope not only showed his great pleasure but he also told me that Protestant communities had shown interest too. In short, the whole world is in a state of great ferment, and I would say that we have got off on the right foot.”
An optimistic sound, although the enthusiasm and attention in the Catholic media has understandably died down after the spectacle of the Year’s opening. But that’s no reason to ignore the fact that we still have the major part of the Year of Faith ahead of us. What are you doing with it? That’s the question we must ask ourselves.
The Year of Faith is a twofold invitation: to increase and deepen our own faith, and to communicate it to others.
In a series of Tweets yesterday, the former secretary of the Protestant Church in the Netherlands (the de facto head of that church community), announced that he was “done with the pretense of the Catholic Church. I see her as a church among churches and freely take part in the Eucharist”.
Dr. Bas Plaisier, who today works as a teacher at a Lutheran seminary in Hong Kong, was the scriba of the Protestant Church in the Netherlands until 2008.
In his statement on Twitter, which was met with both praise and criticism, Dr. Plaisier presumably means to say that he attends Holy Mass (which he is of course very welcome to do) and also receives Communion. He supports this action by saying that many Catholics agree with him and that what matters is who you invite. “And in that respect teachings or church do not matter”.
The Catholic Church invites, to use Dr. Plaisier’s words, those to Communion who are not only in a state of grace, but who also live according to and agree with the faith of the Church. Part of that faith is the consecration: the bread and wine truly becoming the Body and Blood of Our Lord Jesus Christ. Protestant churches generally do not share that faith and can therefore not receive Communion. For, in addition to building community in Christ, Communion is also a confession of our faith. By receiving the Body and Blood of Christ we basically express our faith in God, and our intention of following all His teachings that come to us via His Church.
In the Protestant Church of Dr. Plaisier, the Last Supper does share similarities with the Eucharist in that is a communal meal. But in the Protestant service, bread and wine remain bread and wine. That is something that Protestant agree with. Leftover bread can be fed to the ducks and leftover wine may be poured down the sink. That is unheard of in the Catholic Church, as any leftover bread and wine are the physical Lord and must therefore be treated with due reverence.
With his statements, Dr. Plaisier does a great disservice to ecumenism. He basically tells the Protestant Churches’ main partner in ecumenism, at least in the Netherlands, that her teachings and faith don’t matter to him. His own opinion and feeling becomes decisive. Dr. Plaisier is a Protestant, and very obviously does not believe in the transsubstation. But is that reason to take the most precious treasure of the Church, Our Lord Himself, and receive Him without agreeing with what He teaches us? That is tantamount to saying, “Lord, that’s all nice what you are saying, but I know better than you, and will simply do what I think is best.”
The Catholic Church is very emphatically not a church among churches. The Protestant church communities are not a church in the way that the Catholic Church is, and the faith the express and share differs in important ways from the faith that has been preserved through the ages in the Catholic Church. We can’t water that faith down by saying that important things, such as the Eucharist, do not really matter, that what matters is that people feel welcome. Of course people should feel welcome, and we should do our best to make them feel welcome. But does that mean that we should bend every which way to do so, to even ignore or change our very identity to make things easier?
People, Protestant or otherwise, are very welcome to come to a Catholic Church, to attend Mass, to pray with Catholics. They are not free to take Catholic teachings and faith and change them to suit their perceived needs. That is deeply insulting for the host (both human and divine) and makes the human person, not God, the decisive factor in such matters. And when it comes to God, we do not decide. He does.
Photo credit: Gerard van Rhoon
In 2009 I had the privilege of being a guest at the Maranatha church in Tilburg, Diocese of ‘s Hertogenbosch. This church is the home of the student chaplaincy in that city and as such hosts the activities of several student bodies. A priest is appointed for the pastoral care of students and staff of nearby Tilburg University.
The students and priest during my visit were perfectly hospitable to me and the other guests. There was food, there was conversation, there was interest in one another. There was only one problem. Only after my visit had concluded did I realise I had in fact been in a Catholic church.
While merriment and nourishment that was on offer are not alien to Catholics (on the contrary), there was little else to indicate the Catholic identity of church and even the priest. The interior of the church, picture at left, was a rectangular space marked by bare stone, concrete and bricks. There was an altar table of sorts, but no visible tabernacle, or any other indication of the presence of Our Lord in the Blessed Sacrament. The priest, Fr. Hub Lenders, was dressed in his casuals, perfectly fine for the warm summer weather of that day, but perfectly unsuitable to indicate the fact that he was a priest and as such available for pastoral care and distributing the sacraments. If I was told he was the caretaker of the church, I would have also believed it.
This is a situation which is, sadly, not unique to the Maranatha church. There is still a major lack of identity in many Dutch churches and priests. And the results are easily understood, and in evidence at the Maranatha church: the Catholic identity is watered down in order to befit communion with the local Protestant communities. Ecumenical services in which a cracker is shared with anyone who wants to, whether they are Catholic or even religious or not, and the condoning of same-sex relations, abortion, euthanasia and many other things which society promotes, but which are at odds with Catholic teaching, were the result. For many of the students and staff attending services at the church there was virtually no clear difference between Catholic and Protestant, religious and irreligious. The message being communicated was that the only thing that matters was goodwill. While there are always exceptions, I do think this was generally the rule.
But the diocese is finally ready to change things, using the retirement of Fr. Lenders as an excuse. It has appointed Fr. Michiel Peeters (picture at right) as his successor; a young priest with experience abroad and also a Dutch blogger at the critical and active blog Voorhof.net. While Fr. Peeters intends the maintain the church community’s ‘living room’ atmosphere, he is also tasked with bringing it back in line with the diocese and the world Church and her teachings and faith. This requires an accurate presentation and communication of what that faith is. Ecumenical ‘table prayers’ are out, a proper licit Mass in is.
Of course there are protests, as there usually always are when things change ofter a long time. And now, like often, these protests flow from a lack of knowledge about the faith of the Church and an almost Protestant understanding of what faith and church are. And while we share much with our Protestant brothers and sisters, this is not one of those things.
For the students of Tilburg and the Maranatha church this means a renewed introduction to the Catholic faith and the Catholic understanding of what the Church is: in the first place sacramental and educational, and from that flows her outreach to the world, Catholic or not.
Photo credit:  Baasjochem/Flickr,  Peter de Koning/Brabants Centrum
By word of the diocesan vicar, the Diocese of ‘s Hertogenbosch has released an open letter, addressed to the “parishioners of Someren and Lierop and other interested parishioners elsewhere”, about ecumenism. The aforementioned parishes had earlier cancelled a planned ‘ecumenical Eucharist’, after the diocese said that something like that is not allowed. The explanation offered by Fr. Ron van den Hout (pictured below)should not come as a surprise to anyone with some understanding of what the Church teaches about ecumenism and the nature of the Eucharist.
Below I have translated the core passages of the letter, which can be read in full, and in Dutch, here.
“The Catholic Church encourages ecumenical contacts with Protestant communities. They should get to know each other; they can undertake social activities together; they can listen to the Word of the God and pray together. It is however not permitted to celebrate the Eucharist or Last Supper together. That prohibition has been repeated time and again by the Popes, but also by the Dutch bishops. Why is it not permitted? Because Last Supper and Eucharist, although they both refer back to the institution and assignment of the Lord, are not the same. The Roman Catholic Church believes that the sacrifice of Christ on the Cross is made sacramentally present, and that bread and wine truly and permanently become the Body and Blood of Christ. In the words of the Second Vatican Council, this Eucharist is source and summit of the Church’s life. According to Catholic understanding only a validly ordained priest can consecrate the Eucharist. Protestants don’t have validly ordained priests. They do not believe in the true transformation of bread and wine and have a more symbolic understanding of this sacrament. That is the reason why the Church does not allow a joint celebration. She also does not allow non-Catholics to receive Communion and Catholics to take part in the Protestant Last Supper. This in order to prevent confusion regarding this sacrament which for us is the heart of faith.
Misguided ecumenical actions, such as joint celebration of the Eucharist/Last Supper, hurt the unity and do not advance ecumenism, on the contrary. Unity is then no unity of faith, but a unity in feeling. What matters is that we as church communities, and so not so much as individual parishes and communities, learn to discover, through discussion, conversation and study, what the Lord truly intended with His Church and the sacrament of unity. In the meantime we pray in parishes and communities for the Holy Spirit’s help. Only He can bring true unity closer, step by step.”
The diocese’s letter comes in the wake of some discussion which mostly focussed on the perceived authoritative stance of the diocese. Several media have published this letter as a press release, much like it earlier published a critical letter on a local newspaper’s front page.