You are currently browsing the tag archive for the ‘science’ tag.

our_lady_of_guadalupe_4x6Today the Church celebrates the Feast of Our Lady of Guadalupe, patron saint of the Americas and celebrated there extensively today. The story of her image (pictured) on the tilma of St. Juan Diego, to whom she appeared in Mexico in 1531, is amazing enough (I recommend reading up on it), but personally I find the story of her eyes simply astounding.

It is said (although we should be careful with things that are “being said”) that the eyes of the image are in many aspects alive, even contracting under the influence of light (!). But the eyes also feature reflections.

eyesMost visible, even with the naked eye, is what looks to be the image of a bearded man. Other images are exceedingly tiny and, in the photos (one such at right) I’ve seen of them on the Internet, I can’t make much of them. But it is said that a total of thirteen people are reflected in the Virgin’s eyes, representing the people present when St. Juan Diego showed the miraculous image on his mantle to the bishop of Mexico at the time, Juan de Zumárraga.

Devotion and enthusiasm are good things, but they can influence objectivity, leading to wishful thinking. I don’t know if the eyes of Our Lady of Guadalupe indeed feature an astounding account of what happened on that day in 1531. The image itself seems amazing enough, both in materials used and in its history since the 16th century. So I am also not saying her eyes do not reflect anything. God has been known to achieve even more miraculous things, after all.

The story is a wonderful one, that much is certain. The scientific truths found are less clear (there is an awful lot of “it is being said that…” in the story), but they certainly point towards appealing possibilities.

In an article on the website of the Diocese of ‘s Hertogenbosch, Auxiliary Bishop Rob Mutsaerts writes a piece about the barbaric acts perpetrated by ISIS in the Middle East, and he rightly condemns them. But we should not be too hasty in calling them medieval, although media and entertainment tend to do so (the bishop quotes actor Ving Rhames’ character from Tarantino’s Pulp Fiction, who warned he would get medieval on someone, to illustrate the use of the term medieval in movies!).

“I would IS returned to medieval values. A thousand years ago the Muslim world was a civilised one in which Islamic society was ahead of Christian Europe in medicine, science and astronomy, while Europe in turn was very civilised compared to the extremism and barbarism now going on in Syria. Certainly, there were fanatical splinter groups, but these never lasted long or were simply removed in the New World.”

Behaviour that we consider barbaric or uncivilised has more to do with the time of the Reformation and the Counter-Reformation. Bishop Mutsaerts lists Inquisition, Puritanism, the Watergeuzen who tortured and killed the Holy Martyrs of Gorcum, Henry VIII who had his enemies decapitated, and witch trials. And it is exactly this period which laid much of the foundations of our own modern society. When seen like this, maybe the acts of ISIS aren’t too alien to us…

middle ages violence^The Middle Ages: not always like this…

And although modern science and education in Europe originated in the medieval Church, this Church was not immune to the new barbarism of later centuries, as Bishop Mutsaerts writes, “Copernicus was not persecuted in the 16th century, but Galileo in the 17th was…”

“We shouldn’t romanticise the Middle Ages or imagine them as a time of pastoral simplicity, courtliness and banquets (something that my hero Chesterton is somewhat inclined to). But to call modern despicable acts as “medieval” is misguided. It is more like a historical hangover from the Renaissance and the era of the Enlightenment. And it is fairly arrogant, considering the world in which we live now and the horrible events of the last century. What we consider uncivilised or barbaric should better be called “Baroque”, or perhaps even better “twentieth century”.

The Middle Ages, both in Europa and the Middle East, are a treasure trove waiting to be discovered. It is far richer, and also so very much different, than many imagine.

At a recent meeting with Italian physicians, Pope Francis offered some words which, unlike many of his statements, will probably not be featured in many headlines. They are nonetheless an invaluable reminder that in our modern society, there is no greater gift and responsibility than life. This is the ultimate gift from God, granted to us but never ours to possess.

francis“The dominant thinking sometimes suggests a “false compassion”, that which believes that it is: helpful to women to promote abortion; an act of dignity to obtain euthanasia; a scientific breakthrough to “produce” a child and to consider it to be a right rather than a gift to welcome; or to use human lives as guinea pigs presumably to save others. Instead, the compassion of the Gospel is that which accompanies in times of need, that is, the compassion of the Good Samaritan, who “sees”, “has compassion”, approaches and provides concrete help (cf. Lk 10:33). Your mission as doctors puts you in daily contact with many forms of suffering. I encourage you to take them on as “Good Samaritans”, caring in a special way for the elderly, the infirm and the disabled. Fidelity to the Gospel of life and respect for life as a gift from God sometimes require choices that are courageous and go against the current, which in particular circumstances, may become points of conscientious objection. And this fidelity entails many social consequences. We are living in a time of experimentation with life. But a bad experiment. Making children rather than accepting them as a gift, as I said. Playing with life. Be careful, because this is a sin against the Creator: against God the Creator, who created things this way. When so many times in my life as a priest I have heard objections: “But tell me, why the Church is opposed to abortion, for example? Is it a religious problem?” No, no. It is not a religious problem. “Is it a philosophical problem?” No, it is not a philosophical problem. It’s a scientific problem, because there is a human life there, and it is not lawful to take out a human life to solve a problem. “But no, modern thought…” But, listen, in ancient thought and modern thought, the word “kill” means the same thing. The same evaluation applies to euthanasia: we all know that with so many old people, in this culture of waste, there is this hidden euthanasia. But there is also the other. And this is to say to God, “No, I will accomplish the end of life, as I will.” A sin against God the Creator! Think hard about this.

twitterFollowing the arrival of Pope Benedict XVI on Twitter, various prelates and curial bodies have followed suit. While it is a welcome development from a communication standpoint, we will have to see if all these new users will prove able to achieve and maintain their momentum. Twitter, after all, becomes useful only with regular use.

For now, let’s highlight some of the new Catholic users of the short-message service. It’s not a complete list, for I am sure I missed some, but at least they are interesting enough to follow and encourage in their use of Twitter.

In the United States, the great bishop of Madison, Robert Morlino, has tweeted three times and shows a healthy openness to listening to his followers: “I’m not on here (facebook or twitter) every day, but feel free to ask questions and I’ll answer what I can,” he tweeted today.

Archbishop-Terrence-Prendergast-Ottawa-Citizen-photoCanadian Archbishop Terrence Prendergast (pictured) of Ottawa opened his account yesterday. He tweets in both French and English, the two languages he also employs on his blog.

Australia’s Bishop Anthony Fisher joined on the same day as the Holy Father, saying, “I’ve decided to take the plunge into twitter and instagram. If the Holy Father can do it, so can I!” With 31 tweets, Bishop Fisher seems to rather take to Twitter.

The first German bishop has also arrived on Twitter. He is Archbishop Ludwig Schick of Bamberg. He obviously tweets in German. His first tweet today was, translated: “Hello. I have decided to start Twittering and I wish for many followers. For now a good weekend and a good second Sunday of Advent.”

The Vatican Observatory also joined two days ago, perhaps putting to bed the silly notion that the Church doesn’t do science.

————————————————-

Edited to remove the link to the assumed Twitter account of the Congregation for the Doctrine of the Faith, which has since proven to be a parody account.

The Friday sessions, presided over by Cardinal Robles Ortega, of the Synod started normal enough, with a series of interventions by  23 Synod fathers.

Archbishop Sviatoslav Shevchuk, Major Archbishop of Kyiv-Halyc and head of the Ukrainian Greek Catholic Church, suggested that the effectiveness of homilies be made a topic for a future assembly of the Synod. Before him, Bishop Javier Echeverría Rodríguez of Opus Dei had also mentioned the need for this, and suggested that could be achieved by the homilist directing is word also to himself, to lead by example, so to speak.

Cardinal Ravasi spoke, among others, about the tensions between science and faith:

“The incompatibility between science and faith and the prevarications of one against the other and vice versa, as has occurred in the past and continues to occur, should be replaced by mutual recognition of the dignity of their respective epistemological statuses: science is dedicated to the “scene”, that is the phenomenon, while theology and philosophy look to the “foundation”. A distinction, but not of separateness to the point of reciprocal exclusion, since they have a single common object, that is, being and existence. It is therefore comprehensible that overlaps and tensions occur, especially in the field of bioethics.
Dialogue is therefore indispensable, without arrogance and without confusion linked to specific levels and approaches. As John Paul II indicated in 1988, “it is absolutely important that each discipline continues to enrich, nurture and provoke the other to be more fully what it should be and to contribute to our vision of what we are and where we are going”. The great scientist Max Planck, father of quantum theory, also confirmed this: “Every serious and reflective person realizes… there can never be any real opposition between religion and science; for the one is the complement of the other”.

Archbishop Józef Michalik, of Przemysl, Poland, reminded the Synod that we can’t lay the blame for the current crisis of faith merely with others:

“If the faith of today becomes ever weaker, we must not only blame others, but rather ourselves. If the message of faith is not interesting or attractive – this is perhaps the case because that same message is no longer interesting or attractive to us, because it does not excite us, because we do not preach Christ to our families or on the streets of our cities.”

In the afternoon, Pope Benedict XVI hosted the Synod fathers, together with Patriarch Bartholomaois I of Constantinople and Archbishop Rowan Williams of Canterbury, for a lunch in the Paul VI Hall. He followed the “lovely tradition initiated by Pope John Paul II to crown the Synod with a shared meal.” He likened the Synod experience to the disciples on the road to Emmaus. Jesus “lit up their hearts and illuminated their minds” allowing them to recognise Him at supper.

“Thus in the Synod we are walking together with our contemporaries. We pray to the Lord that He may illuminate us, that He may light up our hearts so they may become prophetic, that He may illuminate our minds; and we pray that at supper, in the Eucharistic communion, we can really be open, see Him and thus also light up the world and give His light to this world of ours.”

The evening session, the Eighth General Congregation began later, as the Holy Father had already suggested during the lunch. First up was an intervention by Professor Werner Arber, professor of microbiology and President of the Pontifical Academy for Sciences. He gave a “Reflection on the relations between the sciences and religious faith”.

Following this, the members of the Commission for the Message were announced. Four of these, including the president, Cardinal Betori, and the Vice President, Archbishop Tagle, were appointed by the pope, while the remaining eight were elected by the Synod fathers. The members, tasked with composing the pastorl message related to the topic of the Synod, are:

Giuseppe Cardinal Betori, Archbishop of Florence, Italy
Archbishop Luis Tagle, Archbishop of Manila, Philippines
Polycarp Cardinal Pengo, Archbishop of Dar-Es-Salaam, Tanzania
Christoph Cardinal Schönborn, Archbishop of Vienna, Austria
Gianfranco Cardinal Ravasi, President of the Pontifical Council for Culture
George Cardinal Alencherry, Major Archbishop of Ernakulam-Angamaly of the Syro-Malabars, India
Timothy Cardinal Dolan, Archbishop of New York, United States
Archbishop André-Joseph Léonard, Archbishop of Mechelen-Brussels, Belgium
Archbishop John Atcherley Dew, Archbishop of Wellington, New Zealand
Archbishop Sérgio Da Rocha, Archbishop of Brasilia, Brazil
Archbishop Socrates Villegas, Archbishop of Lingayen-Dagupan
Father Adolfo Nicolás Pachón, Superior General of the Society of Jesus

Photo credit: [2] Bishop Gerald Kicanas

And once more the number 120 takes a step closer. Swiss Cardinal Henri Schwery turns 80 today and so makes the number of cardinal electors drop to 121.

Born as the last of eleven children in a small village near the city of Sion in Switzerland, Henri Schwery was proficient student, studying at seminaries in Sion and Rome. After his ordination in 1957, Father Schwery studied mathematics and physics at Fribourg, and then went to work as a teacher and chaplain to both the Catholic Action of Young students and the children’s choir of Our Lady of Sion. He was also a military chaplain.

Father Schwery become the director of the major seminary of Sion in 1968, a function he would hold until 1972, after which he was rector of the College in Sion until 1977. In that year, on 22 July, Father Schwery was appointed as bishop of Sion, one of Switzerland’s oldest dioceses. Bishop Schwery was consecrated on 17 September 1977. In 1978 he became a member of the Congregation for Catholic Education. He was active in the fields of evangelisation and vocation, and took his previous experience as chaplain of various institutions and groups to further their religious identity throughout Europe.

Created a cardinal in the consistory of 28 June 1991, Cardinal Schwery holds the title church of Santi Protomartiri a Via Aurelia Antica. In April of 1995 he resigned as Bishop of Sion, and today he also takes leave from his remaining duties as a member of the Congregation for the Causes of the Saints.

A new month, and new stats. March has again been good for the blog, although it got of to a slow start. And that’s equally due to few news item as my own output. All in all we saw 7,757 visits, slightly fewer than in February. But, then again, we had no consistory this time around. But there were a few big news items, and the top 10 has a distinct Lenten flavour.

1: Seventh Station: Jesus Falls for the Second Time 268
2: The Stations of the Cross 149
3: Coptic ‘Papa Abba’ Shenouda III passes away 71
4: Another horrible page 65
5: Giving no quarter: Cardinal Eijk on the offensive 56
6: Adoro te devote, two versions and a translation 53
7: Het probleem Medjugorje 50
8: The great artificial conflict – science versus faith 45
9: Happy feast day of Saint Joseph! 44
10: Stability – Cardinal Martini on same-sex relationships 42

 

Yesterday I was able to attend the showing of a movie about the story of the creation as we find in it in chapter 1 of Genesis. With a voice over reading the various verses from that story, we were treated to all kinds of footage illustrating what we heard. Some lovely scenes of nature and the world wrapped in about an hour. Perhaps it dragged a bit here and there, but in the end there was little to complain about. But there was also nothing remarkable either – we see much the same footage daily on Discovery Channel, for example, albeit without the Biblical narration.

Before the showing of the movie, titled ‘De Schepping – de aarde is getuige’ (Creation – the world is a witness), we were treated to a taped presentation in German by South African Professor Walter Veith. Professor Veith – a highly dubious person, as a quick Google search reveals – spoke about how faith and evolution were in conflict, how anyone who professed faith in God had no business taking the theory of evolution seriously. His was a rather rambling talk without much focus, and therefore hard to follow, but the gist of it was what I outlined above. Professor Veith showed a rather dubious grasp of such sciences as genetics and biology (something my girlfriend, who happens to be a biologist, confirmed) and most significantly failed to communicate what the theory of evolution is actually about. For someone who claims to be a scientist, these are serious mistakes. His unspoken but very clear argument that all evolutionist are basically clones of Richard Dawkins didn’t help either.

Sadly, his words were lapped up by the 1,400 spectators. Not barred by much scientific knowledge, as some overheard conversations revealed, many happily denounced anything approaching science in favour of a faith in something that I would like to call a magician God.

The creationist agenda, which was obviously heavily pushed last night, creates, if you’ll pardon a pun, a conflict where none exists. It treats science as the great enemy, which is out to establish a world without God or any religious faith. The theory of evolution, which obviously plays a major part in this argument, is presented as a life philosophy, a faith if you will. Evolution, creationists say, is out to destroy the world that God created, since it has no focus on an ultimate destination. This, Professor Veith says, is because Charles Darwin had an unhealthy focus on death. That is obviously hogwash as any reading of Darwin’s letters and books will show. The fact that he struggled to understand the existence of the death and decay he saw on his travels in the light of loving and benevolent God is not the same as being obsessed with death. Darwin’s writings instead show a man with a keen interest in the natural world and a desire of understanding it, coupled with a great admiration of its workings.

Like other scientific theories, whether they be well-established or only recently formulated, the theory of evolution describes processes and visible phenomena. Over the course of more than 150 years, it has come up with a very good description of how and why organisms develop the way they do. The survival of the fittest and adaptation to the environment are key elements in that, and later the science of genetics played a major part in that. The fact that creatures change and different genes work at different times in an organism’s life is obviously not in conflict with those organisms being the result of a creative action by God.

The Bible tells us two different creation stories, but none of these are to be taken as literal accounts.We can’t take both literally, not least because they contradict each other. What we can take from the stories in Genesis is the knowledge that God created this earth and all the organisms in it, that each being has its place in it, that man has a special role of responsibility for creation, and that we are created in God’s likeness. Genesis does not tell us exactly how God did all this and how much time He took. The seven days mentioned must be read within the strong numerological tradition of the Jewish author(s), where the number seven indicates the special truth and completeness of the statements made.

Faith and science are not in conflict as truth and truth are not in conflict. Science lets us understand the world that we live in and, through the theory of evolution and the sciences of geology and paleontology we can find out much about the processes of the past, in organisms and the planet, that led to the world we see around us today. This, for me at least, is not in conflict with a Creator God who has a purpose with this world. To pretend otherwise is irresponsible.

For some there’s a minefield where faith meets science, but in reality that minefield is largely imaginary. Pope Benedict XVI proved as much when he spoke at an international Conference on adult stem cell research. Rapidly becoming a theme in his pontificate, the Holy Father once again presents ethics, justice and properly formed conscience as the foundations of all human effort. The address, given this past weekend in Rome, also offers an introduction to the two pillars of “the integral good of the human person and the common good of society.” It’s a good read for anyone interested in the dynamic between faith and science.

Read my translation here.

Photo credit: AP Photo/Osservatore Romano

Pope Benedict XVI arrives in Berlin and is greeted by President Christian Wulff

After a state visit which was also a pastoral visit and an opportunity to address issues in both Church and state, during which protesters – once again – failed to leave much of an actual impression (despite media efforts to place them firmly center stage) and politicians who stayed away out of protest made a right fool of themselves, it’s perhaps best to focus on what the pope came to say. The texts of the various addresses and homilies are online, and I have paid attention to a mere two of these.

Here is my selection of the most interesting and important passages from the texts, all according to me, of course. It’s by no means complete, and I recommend reading the full texts to get a sense of context and further development of the points touched upon.

On being part of the Church

“I would say it is important to know that being in the Church is not like being in some association, but it is being in the net of the Lord, with which he draws good fish and bad fish from the waters of death to the land of life. It is possible that I might be alongside bad fish in this net and I sense this, but it remains true that I am in it neither for the former  nor for the latter but because it is the Lord’s net; it is something different from all human associations, a reality that touches the very heart of my being.” [Interview during the flight to Berlin, 22 September]

The link between freedom and religion

“Freedom requires a primordial link to a higher instance. The fact that there are values which are not absolutely open to manipulation is the true guarantee of our freedom. The man who feels a duty to truth and goodness will immediately agree with this: freedom develops only in responsibility to a greater good. Such a good exists only for all of us together; therefore I must always be concerned for my neighbours. Freedom cannot be lived in the absence of relationships.” [Welcome ceremony in Berlin, 22 September]

Pope from above: the Holy Father leaves the Bundestag after his address

The pope’s responsibility

“[T]he invitation to give this address was extended to me as Pope, as the Bishop of Rome, who bears the highest responsibility for Catholic Christianity.” (Address to the Bundestag, 22 September]

On what should ultimately matter for a politician

“His fundamental criterion and the motivation for his work as a politician must not be success, and certainly not material gain. Politics must be a striving for justice, and hence it has to establish the fundamental preconditions for peace. Naturally a politician will seek success, without which he would have no opportunity for effective political action at all. Yet success is subordinated to the criterion of justice, to the will to do what is right, and to the understanding of what is right. Success can also be seductive and thus can open up the path towards the falsification of what is right, towards the destruction of justice. “Without justice – what else is the State but a great band of robbers?”, as Saint Augustine once said.”  [idem]

The limitations of the majority vote

“For most of the matters that need to be regulated by law, the support of the majority can serve as a sufficient criterion. Yet it is evident that for the fundamental issues of law, in which the dignity of man and of humanity is at stake, the majority principle is not enough: everyone in a position of responsibility must personally seek out the criteria to be followed when framing laws.” [idem]

The limitations and dangers of positivism

“A positivist conception of nature as purely functional, as the natural sciences consider it to be, is incapable of producing any bridge to ethics and law, but once again yields only functional answers. The same also applies to reason, according to the positivist understanding that is widely held to be the only genuinely scientific one. Anything that is not verifiable or falsifiable, according to this understanding, does not belong to the realm of reason strictly understood. Hence ethics and religion must be assigned to the subjective field, and they remain extraneous to the realm of reason in the strict sense of the word. Where positivist reason dominates the field to the exclusion of all else – and that is broadly the case in our public mindset – then the classical sources of knowledge for ethics and law are excluded.

[…]

“In its self-proclaimed exclusivity, the positivist reason which recognizes nothing beyond mere functionality resembles a concrete bunker with no windows, in which we ourselves provide lighting and atmospheric conditions, being no longer willing to obtain either from God’s wide world. And yet we cannot hide from ourselves the fact that even in this artificial world, we are still covertly drawing upon God’s raw materials, which we refashion into our own products. The windows must be flung open again, we must see the wide world, the sky and the earth once more and learn to make proper use of all this.”[idem]

A strong condemnation of Nazism

“The Nazi reign of terror was based on a racist myth, part of which was the rejection of the God of Abraham, Isaac and Jacob, the God of Jesus Christ and of all who believe in him. The supposedly “almighty” Adolf Hitler was a pagan idol, who wanted to take the place of the biblical God, the Creator and Father of all men. Refusal to heed this one God always makes people heedless of human dignity as well. What man is capable of when he rejects God, and what the face of a people can look like when it denies this God, the terrible images from the concentration camps at the end of the war showed.” [Meeting with Jewish community representatives, 22 September]

The relationship between Judaism and Christianity

“For Christians, there can be no rupture in salvation history. Salvation comes from the Jews (cf. Jn 4:22). When Jesus’ conflict with the Judaism of his time is superficially interpreted as a breach with the Old Covenant, it tends to be reduced to the idea of a liberation that mistakenly views the Torah merely as a slavish enactment of rituals and outward observances. Yet in actual fact, the Sermon on the Mount does not abolish the Mosaic Law, but reveals its hidden possibilities and allows more radical demands to emerge. It points us towards the deepest source of human action, the heart, where choices are made between what is pure and what is impure, where faith, hope and love blossom forth.” [idem]

A general impression of Berlin's Olympic Stadium, filled for the papal Mass

Jersus’ identification with the oppressed Church

“On the road to Damascus, Christ himself asked Saul, the persecutor of the Church: “Why do you persecute me?” (Acts 9:4). With these words the Lord expresses the common destiny that arises from his Church’s inner communion of life with himself, the risen one. He continues to live in his Church in this world. He is present among us, and we with him. “Why do you persecute me?” It is ultimately at Jesus that persecution of his Church is directed. At the same time, this means that when we are oppressed for the sake of our faith, we are not alone: Jesus Christ is beside us and with us.” [Homily during Mass at the Olympic Stadium, 22 September]

Christ takes our suffering on His shoulders

“Christ himself came into this world through his incarnation, to be our root. Whatever hardship or drought befall us, he is the source that offers us the water of life, that feeds and strengthens us. He takes upon himself all our sins, anxieties and sufferings and he purifies and transforms us, in a way that is ultimately mysterious, into good branches that produce good wine. In such times of hardship we can sometimes feel as if we ourselves were in the wine-press, like grapes being utterly crushed. But we know that if we are joined to Christ we become mature wine. God can transform into love even the burdensome and oppressive aspects of our lives. It is important that we “abide” in Christ, in the vine.” [idem]

God’s most beautiful gift

“The Church, as the herald of God’s word and dispenser of the sacraments, joins us to Christ, the true vine. The Church as “fullness and completion of the Redeemer”, as Pius XII expressed it (Pius XII, Mystici Corporis, AAS 35 [1943] p. 230: “plenitudo et complementum Redemptoris”), is to us a pledge of divine life and mediator of those fruits of which the parable of the vine speaks. Thus the Church is God’s most beautiful gift.” [idem]

Catholics and Lutherans are addressed by the Holy Father at the former Augustine convent in Erfurt

Evil is no trivial matter

“[I]nsofar as people believe in an afterlife and a divine judgement at all, nearly everyone presumes for all practical purposes that God is bound to be magnanimous and that ultimately he mercifully overlooks our small failings. The question no longer troubles us. But are they really so small, our failings? Is not the world laid waste through the corruption of the great, but also of the small, who think only of their own advantage? Is it not laid waste through the power of drugs, which thrives on the one hand on greed and avarice, and on the other hand on the craving for pleasure of those who become addicted? Is the world not threatened by the growing readiness to use violence, frequently masking itself with claims to religious motivation? Could hunger and poverty so devastate parts of the world if love for God and godly love of neighbour – of his creatures, of men and women – were more alive in us? I could go on. No, evil is no small matter.” [Meeting with the Council of the Evangelical Church in Germany, 23 September]

The development of a shallow Christianity

“Faced with a new form of Christianity, which is spreading with overpowering missionary dynamism, sometimes in frightening ways, the mainstream Christian denominations often seem at a loss. This is a form of Christianity with little institutional depth, little rationality and even less dogmatic content, and with little stability. This worldwide phenomenon – that bishops from all over the world are constantly telling me about – poses a question to us all: what is this new form of Christianity saying to us, for better and for worse? In any event, it raises afresh the question about what has enduring validity and what can or must be changed – the question of our fundamental faith choice.” [idem]

In the face of secularisation

“Naturally faith today has to be thought out afresh, and above all lived afresh, so that it is suited to the present day. Yet it is not by watering the faith down, but by living it today in its fullness that we achieve this. This is a key ecumenical task in which we have to help one another: developing a deeper and livelier faith. It is not strategy that saves us and saves Christianity, but faith – thought out and lived afresh; through such faith, Christ enters this world of ours, and with him, the living God.” [idem]

The fundamental unity of Christians

“Our fundamental unity comes from the fact that we believe in God, the Father Almighty, the maker of heaven and earth. And that we confess that he is the triune God – Father, Son and Holy Spirit. The highest unity is not the solitude of a nomad, but rather a unity born of love. We believe in God – the real God. We believe that God spoke to us and became one of us. To bear witness to this living God is our common task at the present time.” [Address during the ecumenical prayer service, 23 September]

Man’s need of God

“Does man need God, or can we do quite well without him? When, in the first phase of God’s absence, his light continues to illumine and sustain the order of human existence, it appears that things can also function quite well without God. But the more the world withdraws from God, the clearer it becomes that man, in his hubris of power, in his emptiness of heart and in his longing for satisfaction and happiness, increasingly loses his life. A thirst for the infinite is indelibly present in human beings. Man was created to have a relationship with God; we need him.” [idem]

Why faith is not subject to negotiations

“A self-made faith is worthless. Faith is not something we work out intellectually and negotiate between us.” [idem]

In prayer at Etzelsbach

Mary, our mother

“When Christians of all times and places turn to Mary, they are acting on the spontaneous conviction that Jesus cannot refuse his mother what she asks; and they are relying on the unshakable trust that Mary is also our mother – a mother who has experienced the greatest of all sorrows, who feels all our griefs with us and ponders in a maternal way how to overcome them.” [Marian Vespers, 23 September]

Mary as a channel of grace

“Looking down from the Cross, from the throne of grace and salvation, Jesus gave us his mother Mary to be our mother. At the moment of his self-offering for mankind, he makes Mary as it were the channel of the rivers of grace that flow from the Cross. At the foot of the Cross, Mary becomes our fellow traveller and protector on life’s journey. “By her motherly love she cares for her son’s sisters and brothers who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home,” as the Second Vatican Council expressed it (Lumen Gentium, 62). Yes indeed, in life we pass through high-points and low-points, but Mary intercedes for us with her Son and helps us to discover the power of his divine love, and to open ourselves to that love.” [idem]

The quality of the saints

“Still today Christ comes towards us, he speaks to every individual, just as he did in the Gospel, and invites every one of us to listen to him, to come to understand him and to follow him. This summons and this opportunity the saints acted on, they recognized the living God, they saw him, they listened to him and they went towards him, they travelled with him; they so to speak “caught” his contagious presence, they reached out to him in the ongoing dialogue of prayer, and in return they received from him the light that shows where true life is to be found.” [Homily during Mass in Erfurt, 24 September]

Shared faith

“Faith always includes as an essential element the fact that it is shared with others. No one can believe alone. We receive the faith – as Saint Paul tells us – through hearing, and hearing is part of being together, in spirit and in body. Only within this great assembly of believers of all times, who found Christ and were found by him, am I able to believe. In the first place I have God to thank for the fact that I can believe, for God approaches me and so to speak “ignites” my faith. But on a practical level, I have my fellow human beings to thank for my faith, those who believed before me and who believe with me. This great “with”, apart from which there can be no personal faith, is the Church. And this Church does not stop at national borders.” [idem]

The hope of union with our closest brothers

“[A]mong Christian Churches and communities, it is undoubtedly the Orthodox who are theologically closest to us; Catholics and Orthodox have maintained the same basic structure inherited from the ancient Church; in this sense we are all the early Church that is still present and new. And so we dare to hope, even if humanly speaking constantly new difficulties arise, that the day may still be not too far away when we may once again celebrate the Eucharist together (cf. Light of the World. A Conversation with Peter Seewald, p. 86).” [Meeting with representatives of Orthodox and Oriental Orthodox Church, 24 September]

What the seminary is for

“As Saint Bonaventure once said: the angels, wherever they go, however far away, always move within the inner being of God. This is also the case here: as priests we must go out onto the many different streets, where we find people whom we should invite to his wedding feast. But we can only do this if in the process we always remain with him. And learning this: this combination of, on the one hand, going out on mission, and on the other hand being with him, remaining with him, is – I believe – precisely what we have to learn in the seminary.” [Meeting with seminarians, 24 September]

Learning about the present from the past

“In exegesis we learn much about the past: what happened, what sources there are, what communities there were, and so on. This is also important. But more important still is that from the past we should learn about the present, we should learn that he is speaking these words now, and that they all carry their present within them, and that over and above the historical circumstances in which they arose, they contain a fullness which speaks to all times. And it is important to learn this present-day aspect of his word – to learn to listen out for it – and thus to be able to speak of it to others.” [idem]

“Faith comes from hearing”

I sometimes say that Saint Paul wrote: “Faith comes from hearing” – not from reading. It needs reading as well, but it comes from hearing, that is to say from the living word, addressed to me by the other, whom I can hear, addressed to me by the Church throughout the ages, from her contemporary word, spoken to me the priests, bishops and my fellow believers. Faith must include a “you” and it must include a “we”. [idem]

Faith in a scientific world

“Our world today is a rationalist and thoroughly scientific world, albeit often somewhat pseudo-scientific. But this scientific spirit, this spirit of understanding, explaining, know-how, rejection of the irrational, is dominant in our time. There is a good side to this, even if it often conceals much arrogance and nonsense. The faith is not a parallel world of feelings that we can still afford to hold on to, rather it is the key that encompasses everything, gives it meaning, interprets it and also provides its inner ethical orientation: making clear that it is to be understood and lived as tending towards God and proceeding from God.” [idem]

The light of Christ

“While all around us there may be darkness and gloom, yet we see a light: a small, tiny flame that is stronger than the seemingly powerful and invincible darkness. Christ, risen from the dead, shines in this world and he does so most brightly in those places where, in human terms, everything is sombre and hopeless. He has conquered death – he is alive – and faith in him, like a small light, cuts through all that is dark and threatening. To be sure, those who believe in Jesus do not lead lives of perpetual sunshine, as though they could be spared suffering and hardship, but there is always a bright glimmer there, lighting up the path that leads to fullness of life (cf. Jn 10:10). The eyes of those who believe in Christ see light even amid the darkest night and they already see the dawning of a new day.” [Vigil with young people, 24 September]

“Dear friends, Christ is not so much interested in how often in our lives we stumble and fall, as in how often with his help we pick ourselves up again. He does not demand glittering achievements, but he wants his light to shine in you. He does not call you because you are good and perfect, but because he is good and he wants to make you his friends. Yes, you are the light of the world because Jesus is your light. You are Christians – not because you do special and extraordinary things, but because he, Christ, is your life, our life. You are holy, we are holy, if we allow his grace to work in us.” [idem]

The pope ascends the steps to the sanctuary to celebrate Mass

Power and freedom

“There are theologians who, in the face of all the terrible things that happen in the world today, say that God cannot possibly be all-powerful. In response to this we profess God, the all-powerful Creator of heaven and earth. And we are glad and thankful that God is all-powerful. At the same time, we have to be aware that he exercises his power differently from the way we normally do. He has placed a limit on his power, by recognizing the freedom of his creatures. We are glad and thankful for the gift of freedom. However, when we see the terrible things that happen as a result of it, we are frightened. Let us put our trust in God, whose power manifests itself above all in mercy and forgiveness. Let us be certain, dear faithful, that God desires the salvation of his people. He desires our salvation, my salvation, the salvation of every single person. He is always close to us, especially in times of danger and radical change, and his heart aches for us, he reaches out to us. We need to open ourselves to him so that the power of his mercy can touch our hearts. We have to be ready freely to abandon evil, to raise ourselves from indifference and make room for his word. God respects our freedom. He does not constrain us. He is waiting for us to say “yes”, he as it were begs us to say “yes”.” [Homily during the Mass in Freiburg, 25 September]

Our personal relationship with God

“So let us ask ourselves, in the light of today’s Gospel, how is my personal relationship with God: in prayer, in participation at Sunday Mass, in exploring my faith through meditation on sacred Scripture and study of the Catechism of the Catholic Church? Dear friends, in the last analysis, the renewal of the Church will only come about through openness to conversion and through renewed faith.” [idem]

The exchange between God and man

“The Fathers explain it in this way: we have nothing to give God, we have only our sin to place before him. And this he receives and makes his own, while in return he gives us himself and his glory: a truly unequal exchange, which is brought to completion in the life and passion of Christ. He becomes, as it were, a “sinner”, he takes sin upon himself, takes what is ours and gives us what is his. But as the Church continued to reflect upon and live the faith, it became clear that we not only give him our sin, but that he has empowered us, from deep within he gives us the power, to offer him something positive as well: our love – to offer him humanity in the positive sense. Clearly, it is only through God’s generosity that man, the beggar, who receives a wealth of divine gifts, is yet able to offer something to God as well; that God makes it possible for us to accept his gift, by making us capable of becoming givers ourselves in his regard.” [Meeting with active Catholics, 25 September]

Detaching the Church from the world

“[I]t is time once again to discover the right form of detachment from the world, to move resolutely away from the Church’s worldliness. This does not, of course, mean withdrawing from the world: quite the contrary. A Church relieved of the burden of worldliness is in a position, not least through her charitable activities, to mediate the life-giving strength of the Christian faith to those in need, to sufferers and to their carers.” [idem]

As the sun sets over Freiburg, the pope bids farewell to Germany

Photo credits:
[1], [12] Johannes Simon/Getty Images
[2] AP Photo/Markus Schreiber
[3] AP Photo/Frank Augstein
[4] Reuters/Miro Kuzmanovic
[5] Patrick Lux/AFP/Getty Images
[6] Norbert Neetz/Pool/Getty Images
[7] Reuters/Andrew Medichini/Pool
[8], [10] Alberto Pizzoli/AFP/Getty Images
[9] Thomas Niedermueller/Getty Images
[11] Johannes Eisele/AFP/Getty Images

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

Creative Commons License
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:

1 December: [English] Archbishop Stephan Burger - Advent letter 2014

29 November: [English] Bishop Frans Wiertz - Homily for the opening of the Year of Consecrated Life

29 November: [English] Bishop Gregor Maria Hanke - Advent letter 2014

27 November: [English] Bishop Johan Bonny - Advent letter 2014

27 November: [Dutch] Paus Franciscus - Toespraak voor het Europees Parlement.

25 November: [English] Bishop Gerard de Korte - Advent letter 2014.

17 November: [Dutch] Paus Franciscus - Toespraak voor de conferentie over de complementariteit tussen man en vrouw.

10 November: [English] Pope Francis - Letter to the Church of the Frisians.

22 October: [English] Bishop Gerard de Korte - The doctrine of the Church must always be actualised.

9 October: [English] Godfried Cardinal Danneels - Intervention at the Synod.

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

free counters

Blog archive

Categories

December 2014
S M T W T F S
« Nov    
 123456
78910111213
14151617181920
21222324252627
28293031  

Twitter Updates

Follow

Get every new post delivered to your Inbox.

Join 793 other followers