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Like previous years, Bishop Gerard de Korte is among the first to publish his Advent letter to the faithful of his diocese. Below my translation. In the letter, the bishop tackles the issue of loneliness, and thus creates a coincidental link with Pope Francis’ speech at the European Parliament today, in which he identified loneliness as “one of the most common diseases in Europe today”. More about that speech later. First, the bishop:
“Late last year the media reported a macabre find in a house in Rotterdam. The remains of a woman were found. She had been dead for more than ten years and no one had missed her. Her daughter had rung the doorbell once or twice on Mother’s Day. But no one opened the door, and the daughter concluded that the closed door meant that she was still not welcome. Ten years dead in a house and no one notices. Symbol of groundless loneliness.
Of course, this is an extreme example. But we all know that loneliness is a major problem in our society. Many elderly people lead a lonely existence. When I was a parish priest in Utrecht, I visited elderly people who received visitors twice a week. They were home alone for the rest of the time. In Nestor, the magazine for the Catholic Union of the Elderly, I read last year that 200,000 elderly spent the Christmas days alone.
But loneliness is not only an issue for elderly people in our society. More than a few young people also struggle with loneliness. And there are plenty of couples who are physically together but spiritually lonely because they can no longer share the most essential things of life. In the end, many a philosopher states, every person is lonely to a certain extent. At heart, everyone remains hidden for the other. At the same time people try to break through that existential loneliness by searching mutual commitment, friendship and love.
God looks for us
In the coming weeks of Advent we prepare for the feast of Christmas. Christmas is a feast of connection; of light and desire for peace. The Christmas tree is decorated and good food is purchased. Family and friends are invited, perhaps also to chase away our loneliness. Because as human beings we realise that we can only be happy in connection with others.
Many Catholic families also have a nativity scene. Christmas is, after all, about the birth of Christ. Christmas makes clear that God wants to break through our loneliness. That is told clearly in Luke’s Gospel of Christmas, with singing angels and worshipping shepherds. The Gospel of John is a bit more abstract and theological: the Word has become flesh and has lived among us. But both evangelists say the same thing with different words: In Jesus, God comes looking for us. In Jesus, God reveals His love for us and He shows us that that love is the meaning of our lives.
Is Christ welcome?
The big question for each of us is: do I accept God’s offer? Can Christ really come into my life? Is there room for Jesus in my inn? Do I really want to life in friendship with Jesus? Several Christian thinkers have been said to have made this remark: “If Christ had been born a Thousand times in the stable in Bethlehem, but not in our heart, His birth was pointless”. In these words I hear the statement of John the Baptist: “He (=Christ) must increase; I must decrease”. And I also think of the nearly mystical words of the Apostle Paul: “I do not live, but Christ lives in me”.
Here we touch upon the core of our Christian existence. Christian life requires conversion, a transformation. My own “I” must become increasingly like Christ. In other words: I must become more like a Christophorus, a Christ-bearer. When we truly follow Christ, we will be praying people who place God in the heart of our lives. We will not remain imprisoned in self-interest but manifest charity. In the case of an argument, we will not harden ourselves, but really choose forgiveness and reconciliation. We will be mild and merciful for each other and thus reflect God’s mildness and mercy. I wish you a fruitful time of Advent on the road to Christmas.
Groningen, 25 November 2014
+ Msgr. Gerard de Korte”
“For I am certain of this: neither death nor life, nor angels, nor principalities, nothing already in existence and nothing still to come, nor any power, nor the heights nor the depths, nor any created thing whatever, will be able to come between us and the love of God, known to us in Christ Jesus our Lord.”
Today the Dutch victims of the Malaysia Airlines Flight 17 crash are finally coming home, and victims from other countries have started on their return home as well. Dutch and Australian military planes are flying their remains to the Netherlands, where they will be identified and returned to their families and loved ones.
In live television broadcast the Dutch Catholic Church and other church communities will remember them with an hour-long memorial service in St. George’s church in Amersfoort (incidentally the same church which, only last week, hosted a memorial service for two Dutch girls killed in Panama).
The above text from St. Paul’s Letter to the Romans will be at the heart of the service. An expression of the solid hope that the love of God is not bound by anything in heaven or on earth, not even death and political grandstanding.
Double duty for the German bishops today, as they have two consecrations of new bishops today to choose from.
In Essen, the diocese of the Ruhr, Bishop Franz-Josef Overbeck will consecrate Bishop Wilhelm Zimmermann as auxiliary bishop of that diocese. Essen’s other auxiliary, Bishop Ludger Schepers, and retired auxiliary Bishop Franz Vorrath will be co-consecrators. Also present will be Hong Kong’s bishop, John Cardinal Tong Hon.
The Archdiocese of Freiburg im Breisgau will see the consecration of its new archbishop, Msgr. Stephan Burger. Promising to start using Twitter after his consecration, the new archbishop, Germany’s youngest at 52, has been received generally very positive, although his perceived orthodoxy has ruffled the usual feathers.
Consecrating him is his predecessor, Archbishop Robert Zollitsch, with the ordinaries of the Province of Freiburg’s other two dioceses, Karl Cardinal Lehmann of Mainz and Bishop Gebhard Fürst of Rottenburg-Stuttgart, as co-consecrators. The consecration is embedded in Freiburg’s “Diözesantag”, which began esterday with a concert and choral evensong, and continues today with midday prayers, a live program in the square before the cathedral, with music and interviews. After the Mass in which the new archbishop will be consecrated, the festivities close with a “feast of encounter”. The cathedral itself has remained closed due to the preparations for the live television broadcast, and will open only in the early afternoon, about 90 minutes before the Mass starts at 14:30.
As today is the feast of Saints Peter and Paul, the traditional date new metropolitan archbishops come to Rome to receive their pallia to signify their shepherd’s duty, Archbishop Burger will receive his today from the hands of the Apostolic Nuncio, Archbishop Nikola Eterovic. This is an unusual action, but does mean that Archbishop Burger doesn’t have to wait a full twelve months to receive his pallium.
Below is the full text of the homily that Pietro Cardinal Parolin gave yesterday at the consecration of Archbishop Bert van Megen, in the cathedral of Roermond. He gave his homily in English, but since there is no video of this that I could find, I have translated the text from the Dutch translation back to English. Here’s hoping the general intention of it remained intact.
“Your Excellencies, honoured guests, dear Monsignor Bert and family, dear brothers and sisters in the Lord,
It’s a special joy to me to preside over the consecration of Monsignor Hubertus van Megen, who has been named by our Holy Father as titular archbishop of Novaliciana and to Apostolic Nuncio of Sudan. On the occasion of this joyful event, Pope Francis asked me to share his heartfelt greetings as well as his communion with all present here. It is a time of great joy for all of us who have come together here in this cathedral today, but for you, dear Monsignor Bert, it is a time of gratitude for all the blessing which God has granted you over the years. Today you are surrounded by your parents and family, your friends and your brothers, the priests of this local Church of Roermond. This Church first raised you in the faith, you were ordained a priest for here and here you spent the first years of your priestly ministry. You also bring to the joy of this day the years of studying in Rome and your considerable experience in the diplomatic service of the Holy See, most recently in Zambia and Malawi. You are now called to return all of this to God and serve Him and new way and with greater responsibility. Today you will be consecrated to be a successor of the Apostles, a herald of the Gospel and a shepherd of Christ’s flock, with the special duty of representing the vicar of Christ in his concern for the Church in the entire world, yes, in his care for the entire human family.
The rich symbolism of the rite of consecration eloquently speaks of the continuity of the Church’s faith and life throughout the centuries. Through the imposition of hands and the invoking of the Holy Spirit you will be welcomed to the College of Bishops. This college succeeds in all ages the Apostle to whom the Lord Jesus entrusted the care of His flock. So you, Monsignor Bert, will become a link in a living chain which goes back uninterrupted to Jesus Himself, and will continue to the end of times, according to His promise. It will be your duty to preach the Gospel of salvation integrally, to take care of strengthening the Church community in faith and, by the celebration of the sacraments, to work for the distribution of the Kingdom of Christ in truth and life, holiness and mercy, love and peace.
“Do you love me?”, “Feed my lambs”; “Look after my sheep” (Joh. 21:15-17). Jesus’ words to the Apostle Peter in today’s Gospel are especially applicable to someone who, like Monsignor van Megen, is called to be both bishop and Papal Nuncio. These words remind us that the task of the bishop, his ministry, must first and foremost be based on his personal love for Jesus Christ and his personal relationship with the Good Shepherd. Every day Jesus asks the bishops again, “Do you love me?” In essence this questions is of course also directed to every Christian; each one of us is called to know and love the Lord. During this time of Easter we have contemplated how every one of has died in Baptism and risen to a new life in Christ, how we received the gift of His Holy Spirit and a call to share in the mission of the Church.
But the Lord’s question – “Do you love me?” – is directed in a special way to those who are also called to shepherd His flock with apostolic authority. It is meaningful that the new bishop receives the ring during the rite of consecration, the symbol of His unconditional love for the Lord and His Church, before receiving the crosier, the symbol of his pastoral authority. Pope Francis reminded us that it is the shepherd’s task to go before the flock as its guide, but also to walk with the flock as a disciple, to listen to its voice and sense where the Holy Spirit, the source of every gift and mission, wants to lead it. “For you I a a shepherd,” Saint Augustine said, “but with you I a a Christian” (Serm. 340:1). To be a loyal shepherd requires those virtues that Saint Paul presents in the first reading today: integrity following from a personal conversion, honest and frank witness to the truth and self-sacrifice in service to all, faithful and non-faithful (cf 2 Kor. 4:1-2;5-7).
If all this is true for every bishop, it is all the more true for the bishop who is also a Nuncio, a personal representative of the Successor of Peter, the rock on whom the Lord built His Church (cf. Matt. 16:18). As a concrete sign of the communion of the local Churches with the Holy See in Rome, the ministry of the Apostolic Nuncio is exercised in a manifestly universal sense: in service to the mission of the Church, he is called to promote the unity in mind and heart of the bishops with the Pope, to confirm his brothers in loyalty to the Gospel and the mission of the Church and to foster a spirit of authentic ecclesiastical community in every aspect of the life of the local Churches. He is also called to everywhere encourage those seeds of justice and peace, which are the leaven of God’s Kingdom. For as we know, the Church is the sign and sacrament of a new mankind, reconciled and renewed in Christ.
Dear Monsignor Bert, in the exercise of your own episcopal ministry you are sent as a representative of the Holy Father to Sudan, a country that is dear to him, a country that has suffered greatly in recent years from violence and civil unrest. In unity with the bishops of that country, you will be called to proclaim, in word and example, a Gospel of reconciliation, forgiveness and mercy. In a special way you will also be called to support the Christian community in Sudan, a small flock which nonetheless is very dear to God. Confirm the in their faith and in their loyalty to the great commandment of loving God and the neighbour. In this way you will perform your mission which you receive today: by making, “as a servant for Jesus’ sake”, the glory of God visible as it is revealed in the crucified and risen Lord (cf. 2 Kor. 4:5-7), and by encouraging your brothers and sisters to trust in His victory over the powers of sin and death.
Now that you are preparing for your consecration and your new responsibilities, know that you can count on the mercy that this sacrament hold, on the confidence and prayers of the Holy Father and on our own prayer, friendship and support. We commend you and your ministry to the protection of Saint Josephine Bakhita, a great daughter of Sudan and an excellent witness to the power of God’s mercy to redeem and transform even the most difficult situations. May the Risen Lord always support you in His love and bear rich fruits from the ministry that is about to be entrusted to you. Amen.”
All photos: Bisdom Roermond
The comments by Cardinal Eijk on the Council of Trent continue to cause a stir, chiefly in Protestant circles, but also among Catholics. Accusations that Trent was centuries ago and that times have changed are mostly heard, but these ignore that the cardinal was not speaking about current affairs. He spoke out of the assumption – which is the general Catholic one – that the dogmatic statements of a Council remain so, even as time passes. The implementation and even need of specific statements may change, and so there are texts which came out of Trent which are interesting, but no longer of much use beyond the theoretical study of them.
Cardinal Eijk spoke about the validity of – especially – the anathemas decreed at Trent, aimed at those who wilfully, freely and in full knowledge that they were doing so proclaimed untruths, even heresies, against the faith as taught by the Church. He also emphasised that people who today have a different image of God or understanding of the faith can’t be blamed for that: upbringing and tradition are not a reason to declare anyone cursed in the sight of God. That judgement, as the cardinal also said, lies with God anyway. The Church here on earth, however, can and should underline the faith she teaches and point out when someone is in error. That is what Trent did: she emphasised the truths of the faith and put an end to certain practices which were in contradiction to that, such as the trade in indulgences.
But that is not the level on which the debate is taking place. There is no discussion about the reason, mistakes or truths about what the Church teaches or what was decided and done at the Council of Trent. This was what Cardinal Eijk was talking about, but his critics focus on something else altogether: the tone.
Today the secretary of the Protestant Church in the Netherlands, Arjan Plaisier, wrote an open letter to Cardinal Eijk asking him certain questions about his comments. Below are these questions, translated into English:
“Firstly: Is it in order to let tradition speak in such a way, outside the context of any ecumenical conversation or encounter? Does it fit in a time when much has taken place in the field of ecumenism, to make such a statement “about you, without you”? Isn’t this a denial of an ecumenical history which we have gone through together? Does this not block any further dialogue about fundamental faith topics which we can have, unilaterally or in the context of the Council of Churches?”
The progress of ecumenical relations does not take place in changing teachings or traditions (the latter word will have a rather different meaning for Catholics and Protestants anyway). Ecumenism is relational, a tool for increased understanding, not of abandoning truths. Whether the cardinal’s comments would block any further dialogue is not up to him. It is up to our ecumenical partners, who deserve to know what the Church teaches, in plain sight, not hidden under a blanket of “being nice to each other”. Sure, we should strive for cordial relations, but that can not be the final goal of ecumenism. It should be noted, in this context, that Cardinal Eijk has stated that he is fully behind ecumenism and agrees with Pope Francis on this topic.
The letter continues:
“Secondly: Do you have the opinion that the fundamental differences that exist between the Church of Rome and the Protestants, still need to be condemned in terms of “cursed” and “banned”?”
The cardinal never said anything of the kind. There are differences, and these must be addressed and named, but modern Protestants and the faith the proclaim are not addressed by Trent.
“Paul addressed that curse to the proclamation of a different Gospel, namely different than the Gospel of Jesus Christ, the Crucified. Various dialogues between Rome and the Reformation have concluded that we recognise and acknowledge each other in this Gospel. That recognition has everything to do what the patient and honest efforts to better understand each other in this. Fundamental differences remain, especially concerning ecclesiology. But is it in order, especially in light of the recognition mentioned above, to speak about these differences in the language of “cursing”? How, by the way, is this related to the mutual recognition of the others Baptism?”
The fact is that the various Protestant churches have different teachings about certain matters related to the Gospel than the Catholic Church has. Does this mean that they follow a different Gospel? No, but there are differences. Acknowledging that both the Protestant churches and the Catholic Church follow Christ does not change anything about that. And once more, the anathemas of Trent, as the cardinal has said, do not automatically refer to modern Protestants and certainly not to persons. The Gospel text from St. Paul was not presented by Cardinal Eijk as a reason to curse anyone, but merely as a possible motivation for the work of the Council of Trent. What mutual recognition of Baptism has to do with that, is anyone’s guess. Recognising that the Church and the Protestant communities use the same valid means of Baptism is no reason to assume that they are the same in everything.
Secretary Plaisier invites Cardinal Eijk to discuss this further in a future meeting. Perhaps that would be a good opportunity to explain a few things. About Catholic tradition, the meaning of Councils, ecumenism, anathemas, identity and truth. This would be good, because the criticism has generally not yet transcended the level of emotion: it is not nice what the cardinal has said, so therefore we are hurt. That is an injustice to the cardinal and certainly also to the churches and faith of the critics themselves
Photo credit:  ANP
Tomorrow we celebrate the feast of Saints Peter and Paul, the Stone and the Apostle, and, as always, the Church invests the newly appointed metropolitan archbishops with the sign of their office and authority: the pallium. This year 34 archbishops have travelled to Rome to receive their white band of lamb’s wool, while a 35th, Vietnamese Archbishop Le Van Hong, will receive his at home.
In alphabetical order they are:
Archbishop Antonio Carlos Altieri, S.D.B., of Passo Fundo, Brazil
Archbishop George Antonysamy of Madras and Mylapore, India
Archbishop Rogelio Cabrera Lopez of Monterrey, Mexico
Archbishop Sérgio Eduardo Castriani, C.S.Sp., of Manaus, Brazil
Archbishop Murray Chatlain of Keewatin-Le Pas, Canada
Archbishop Peter Loy Chong of Suva, Fiji
Archbishop Salvatore Joseph Cordileone of San Francisco, USA
Archbishop Alfonso Cortes Contreras of Leon, Mexico
Archbishop Anil Joseph Thomas Couto of Delhi, India
Archbishop Claudio Dalla Zuanna, S.C.I., of Beira, Mozambique
Archbishop Ramon Alfredo Dus of Resistencia, Argentina
Archbishop Joseph Effiong Ekuwem of Calabar, Nigeria
Archbishop Carlos Maria Franzini of Mendoza, Argentina
Archbishop Lorenzo Ghizzoni of Ravenna-Cervia, Italy
Archbishop Gintaras Linas Grusas of Vilnius, Lithuania
Archbishop Sergio Alfredo Gualberti Calandrina of Santa Cruz de la Sierra, Bolivia
Archbishop Duro Hranic of Dakovo-Osijek, Croatia
Archbishop Michael Owen Jackels of Dubuque, USA
Archbishop Marek Jedraszewski of Lodz, Poland
Archbishop Jesus Juarez Parraga, S.D.B., of Sucre, Bolivia
Archbishop Jozef Piotr Kupny of Wroclaw, Poland
Archbishop Francois Xavier Le Van Hong of Hue, Vietnam
Patriarch Manuel Jose Macario do Nascimento Clemente, patriarch of Lisbon, Portugal
Archbishop Prakash Mallavarapu of Visakhapatnam, India
Archbishop Fabio Martinez Castilla of Tuxtla Gutierrez, Mexico
Archbishop Dieudonne Nzapalainga, C.S.Sp., of Bangui, Central African Republic
Archbishop Giuseppe Petrocchi of L’Aquila, Italy
Archbishop Mario Aurelio Poli of Buenos Aires, Argentina
Archbishop Carlo Roberto Maria Redaelli of Gorizia, Italy
Archbishop Alexander King Sample of Portland in Oregon, USA
Archbishop Moacir Silva of Ribeirao Preto, Brazil
Archbishop Philip Tartaglia of Glasgow, Great Britain
Archbishop Joseph William Tobin, C.Ss.R., of Indianapolis, USA
Archbishop Rolando Joven Tria Tirona, O.C.D., of Caceres, Philippines
Archbishop John Wong Soo Kau of Kota Kinabalu, Malaysia
Last year, the order of the liturgy was changed somewhat to remove any suggestion that the imposition of the pallia is a sacrament, and that change remains in effect. For Pope Francis this first feast of Sts. Peter and Paul as Pope will see him meeting several of his erstwhile brothers from the Argentine bishops’ conference, including his own successor in Buenos Aires, one of his very first appointments as Pope, Archbishop Mario Poli.
The full texts of the liturgy, which starts at 9:30 tomorrow morning, can be found here.
At Mass today, Pope Francis reminded us to “do as Paul did and begin to “build bridges and to move forward”, because “the LORD made bridges”. Tomorrow we mark one of those bridges, the tallest, longest and most important of them all.
The Feast of the Ascension of the Lord marks the completion of a bridge which only the Lord could build. Try as we might, on or own we can never bridge the gap that exists between us and God. But God can, and He did. With the Incarnation of Jesus the first part was built, and in His earthly life Jesus Christ showed us how to walk the bridge to God. With his death and resurrection the bridge was completed and with the Ascension, Christ leads us across.
The bridge is permanent, for God has established it. It is ever open to us, who do our best to walk the Way that is Christ.
“Then he took them out as far as the outskirts of Bethany, and raising his hands he blessed them. Now as he blessed them, he withdrew from them and was carried up to heaven. They worshipped him and then went back to Jerusalem full of joy; and they were continually in the Temple praising God.”
Gospel of Luke 24:50-53
Particularly seen in the context of Christ’s entire ministry here on earth, the Ascension is a truly remarkable, even awe-inspiring event.
Art credit: The Ascension of Christ, by Salvador Dali (1958)