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And so, on an August afternoon last week, the Dutch bishops announced the first fruits of a 2001 request from Rome to realise a new, more accurate translation of the Roman Missal. The process has long been in apparent limbo, although work must have progressed behind the scenes. There was little way of knowing it did, though, and as late as February of 2012, Cardinal Eijk stated that a new translation of the Lord’s Prayer – to be the same in both the Netherlands and Flanders, as the Congregation for Divine Worship and the Discipline of the Sacraments desired – would still be a long way off. But the differences are now overcome, and the Congregation gave its permission for use and publication on 10 June of this year. The bishops are still to announce exactly when the new texts may be used in the Churches.
As the process took so long and information about progress was so scant, there are still many questions. How exactly will the changes be introduced? Will the faithful simply be presented with a fact, or will there be suitable catechesis? Looking at a similar effort – the new English translation of the Missal – and some of the initial responses to the new text of the Lord’s Prayer, the need for catechesis seems obvious. It is perhaps a characteristic of the Dutch mentality that any change is looked upon with suspicion. What’s more, in matters of faith, one’s own feelings and experience of the new is contrasted with what is known, and the known is usually clung to. “I am going to keep praying the Our Father in my own words, because that’s the way I like it.” With a change of this kind, people not only need to know the reason for it, but also the reasons of these texts, in whatever translation, in the first place. Why do we pray the Our Father? Why does the Mass have the structure it has? Why use one word and not the other?
Words convey meaning, obviously. The words we use in prayer reflect the faith we have, and in that sense it goes both ways: we address God, but the words we utter also teach us. Words, the Word, is central to our faith. Christ speaks to us in the Gospel, the liturgy and even our own prayers, and what He tells us must be translated well. Translation can’t muddle up the original meaning. It’s too important for that.
I hope that the announcement of the new translation, as well as the publication of a first “small Missal” is a first step that is followed by a program of catechesis and education about the word we use and their meaning.
The Lord’s Prayer has existed for decades in both a Dutch and Flemish translation which differed in various places. These differences are by now ingrained in the collective consciousness of the faithful, so finding acceptable changes was a long and slow process. Not only did the new translation need to be more faithful to the Latin source, but it also needed to remain understandable. The words and passages that were the same in both versions were not changed, but the differences were. Here follows a brief look at what was changed. I’m offering English equivalents of the relevant Dutch translations, so this overview serves more as an explanation of the problems and their solutions, and not as an accurate reflection of the text.
The Latin text is as follows:
Pater noster qui es in caelis:
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua,
sicut in caelo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus
et ne nos inducas in tentationem;
sed libera nos a malo.
1. in caelis: In the Dutch version this was translated as in heaven, while the Flemish used in the heavens. The plural used in Flanders is more accurate, but was deemed to be archaic. The Willibrord translation of the Bible also generally uses heaven in the singular, and this translation is most often used in the Mass. The choice was made to retain heaven in the singular.
2. sanctificetur nomen tuum: Translated as Your name be holy (or hallowed) in The Netherlands and Holy (or hallowed) be Your name in Flanders. The version of the Netherlands was retained in order to retain the structure of the first three supplications of the prayer, which all end with verbs (hallowed, come, done).
3. sicut in caelo, et in terra: Here the issue centered around the word as (sicut). The Netherlands use zoals, while Flanders uses als. Both words are close in meaning, with zoals something like like as, and als meaning as. The word sicut appears twice in the text and is translated the same both times in the Dutch and differently in the Flemish text. The choice was made for zoals, to keep both instances of the word the same in translation.
4. dimitte nobis debita nostra: Translated as Forgive us our trespass/mistake/guilt (singular) in the Netherlands and Forgive us our trespasses (plural) in Flanders. Debita is also plural, so the choice was made to retain the Flemish translation.
5. sicut et nos dimittimus debitoribus nostris: Here the translations differed significantly. The Netherlands had As we forgive others their trespassing, while Flanders used As we forgive our debtors. As mentioned above, sicut was translated zoals. The Netherlands translations translates the noun debitores with a description (others who trespass), while the Flemish also employ a noun (debtor, albeit not strictly in the financial sense). For this reason, and although the equivalent of debtor in this meaning is not very common in Dutch, the Flemish version was retained.
6. et ne nos inducas in tentationem: Here, no difference existed between the Dutch and Flemish versions: And lead us not into temptation. The reason to nonetheless change this lies in the Greek source text of the Gospels in which the Lord’s Prayer comes to us. A more correct translation of tentationem is not so much temptation as it is today generally understood, but with the added meaning of being put to the test. The old translation also seems to imply that it is God doing the tempting, while we ask Him not to lead us into it. This is incorrect, as we, for example learn from James 1:13: “Nobody, when he finds himself tempted, should say, I am being tempted by God. God may threaten us with evil, but he does not himself tempt anyone.” The new translation uses the Dutch beproeving, which may be translated as test, but also as ordeal or tribulation.
They were 50,000 strong, coming from 26 dioceses in Germany and beyond, filling all of St. Peter’s Square for an encounter with Pope Francis yesterday. Young altar servers, accompanied by some of their bishops, on a pilgrimage to Rome. To their great surprise Pope Francis addressed them in German. In my translation:
“The words from St. Paul’s Letter to the Galatians that we heard, make us sit up and listen. The time is right, Paul says. God is serious now. What God has always told the people through the prophets He now shows us with a striking example. God explains us that He is a good father. And how does He do so? By the fact that He made His Son man. Through this concrete human being Jesus we can understand what God really means. He wants human beings, who are free but know themselves always to be secure as children of a good father.
To release this, God needs only a man. He needs a woman, a mother, to bring His Son into the world as a human being. That is the Virgin Mary, whom we honour with these Vespers tonight. She was completely free. In her freedom she has said yes. She has done what is good for all time. That is how she has served God and the people. Let’s keep her example in mind when we want to know what God expects from us as His children.”
After the Vespers, four altar servers asked questions to Pope Francis. The first question was about how young people could play a bigger part in the life of the Church, as suggested by the Holy Father in Evangelii Gaudium, and also what the Church expects from altar servers? The second server asked for advice in how to respond to friends who do not understand why anyone would want to be an altar server at the expense of other passtimes. Question three dealt with freedom, and how to experience, understand it in a life which has so many rules.
Pope Francis answered:
I thank you for this encounter on the occasion of your pilgrimage to Rome and I want to give you some food for thought related to the questions that your representatives have asked me.
You have asked me what you can do to contribute more in the Church and what the Christian community expects from you as altar servers. Let’s first remember that the world needs people who attest to others that God loves us and that He is our father. Everyone in society has the obligation to serve the common good by contributing to what is essential: food, clothing, medical care, education, information, the legal system, and so on. As disciples of the Lord we have an additional task, namely to be the “channels”, the lines which pass the love of Jesus on to others. And in this duty you, youth and young adults, have a special role: You are called to tell your contemporaries about Jesus – not just in the parishes or organisations, but especially outside them. That is a task which has been especially entrusted to you, because with your courage, your enthusiasm, your spontaneity and your sociability it is easier to reach the thoughts and hearts of those who have drifted away from the Lord. Many people of your age have an enormous desire for someone who tells them, with their lives, that Jesus knows us, loves us, forgives us, shares our problems and supports us with His mercy.
But in order to speak with others about Jesus, we must known and love Him, experience Him in prayer and in His Word. You have the advantage in that respect, because of your service in the liturgy, which allows you to be near to Jesus, the Word and the Bread of Life. Let me give you some advice: The Gospel reading you hear in the liturgy, read it again for yourselves, in silence, and apply it to your lives. And with the love of Christ, which you have received in Holy Communion, you will be able to put it into practice. The Lord calls each of you today to work in His field. He calls you to be happy players in His Church, willing to share with your friends what He has shared with your, especially His mercy.
I understand your problems of combining your service at the altar with your other activities, which are necessary for your human development and cultural formation. So you must organise a bit, plan things in a balanced way… but you are German, so that should be easy! Our life consists of time, and that time is a gift from God, so it must be used for good and fruitful things. Perhaps many young people waste too many hours with useless things: chatting on the Internet or on your mobile phone, but also with television programs. The products of technological progress, which should simplify life or increase its quality, are sometimes distractions from what is really important. Among the many things which are part of our daily routine, those that remind us of our Creator, who gives us life, who loves us and accompanies us on our journey through life, should have priority.
Because God has created us in His image we have also received from Him this great gift of freedom. But when we don’t use this freedom properly it can move us away from God, can let us lose that dignity which He has given us. That is why guidance, rules and regulations are necessary – both in society and also in the Church – to help us do the will of God and to live in this way according to our dignity as human beings and children of God. When freedom is not influenced by the Gospel it can turn into slavery, the slavery of sin. Adam and Eve, our first parents, moved away from the will of God and so fell into sin, and also into a bad use of freedom. Dear young friends, do not use your freedom wrongly! Do not waste your great dignity as children of God, which has been given to you. When you follow Jesus and His Gospel, your freedom will bloom like a flower and bear good and rich fruits. You will find true joy, since God wants us to be completely happy and fulfilled. Only when we immerse ourselves in the will of God, we can do what is good and be both the light of the world and the salt of the earth!
The Virgin Mary, who understood herself to be the “handmaid of the Lord” (Luke 1:38), is your example in the service of God. She, our mother, will help you, young people full of hope and courage, to be workers for good and labourers for peace in the Church and in society.”
Expanded for the first time into a two-day festival, and also for the first time on the grounds of Mariënkroon Abbey, west of Den Bosch, the annual Dutch Catholic Youth Day was treated today to a personal message from Pope Francis. Dated to 25 June, the message uses the three-bullet point format that Pope Francis also often employs in his homilies. The three keywords, however, came directly from the festival’s theme: New, Pure and Intense.
The Holy Father recalls the topics he announced in his first Message for World Youth Day: the Beatitudes. It is, he writes, “a concrete programme of life that can serve as a guide on the path to true happiness.” Latching on the theme, Pope Francis claims that “the message of Jesus’ Beatitudes is new,” invites us to contemplate Jesus’ purity of heart, and reminds us that “young people want to live intense experiences!” These three point the way that Jesus “himself has taken,” that He is.
I have also made a Dutch translation of the message.
Tomorrow Cardinal Wim Eijk will ordain Deacon Joost Baneke to the priesthood. In an interview for diocesan magazine Op Tocht, the nestor of the latest class of new priests stresses the importance of making our faith visible, not just as a task for himself as a future priest, but for all of us. In essence, showing our faith is nothing less than making Christ visible in the world. In that sense, the transferred feast of Corpus Christi, which we celebrate in the Netherlands on Sunday, is ideal for Deacon Baneke’s first Mass (for which he has something extra planned as well, we read…).
“It may sound strange, but when I wear my black deacon’s or priest’s clothing and collar, it gives me a sense of freedom. It is simple and clear, and who I am as a person does not really matter as much. In a sense I am clothed in Christ, that’s how I experience it. But sometimes it also triggers aversion in people. Why should we, even with a certain pride, not show in our clothing who we are and what we represent? I have heard several people say that, since the election of the current Pope, they are no longer ashamed of being Catholic. I find that fascinating: why that shame? I think we can show more of our Catholicism. That is what this Pope does very clearly, he does not hide his light under a bushel. That is why I have the intention of organising a procession on Corpus Christi, on the occasion of my first Holy Mass. It suits the Catholic traditions of Soest, the town I live in, which has one of the oldest Catholic fraternities in our country. There are conflicting reactions to the plan, but I think: let’s express our faith and give it room, let’s go literally out into the streets, into the world.
What’s more, when you organise such a manifestation, you may certainly try to achieve more unity among Christians by inviting faithful of other communities and think about the role they can play. It’s after all not about us, but about making Christ visible, and all Christians can take part in that. When you consider that there was a prohibition on processions in the Netherlands until the 1990s, such a tour through the fields of our parish also fits well with the thought of giving our faith room.”
Bishop Johan Bonny of Antwerp wrote a message for the feast of Pentecost, discussing the seeming opposition between the Spirit and the institute of the Church. Of course, there is no opposition, but the Holy Spirit works in the Church and the Church needs to be continuously open to His workings. Not an easy task…
“The Pope and the Holy Spirit: do they get along? It seem a superfluous question. But much ink has been spent and battle has been done, but in and outside the Church, about that topic. For some the Holy Spirit is invisible where the Pope is. For others the Pope is invisible where the Holy Spirit is. Institute and charisma, durability and renewal, shepherding and prophecy: they are so easily put in opposition to one another. Yet the story of Pentecost begins in the house where the Apostles are. They are among the first to receive the Spirit for the mission that the Lord has entrusted to them.
I thought of Pentecost when I was in St. Peter’s Square for the canonisation of Pope John XXII and John Paul II. In his homily, Pope Francis said about these Popes that they “cooperated with the Holy Spirit in renewing and updating the Church in keeping with her pristine features, those features which the saints have given her throughout the centuries. Let us not forget that it is the saints who give direction and growth to the Church. In convening the Council, Saint John XXIII showed an exquisite openness to the Holy Spirit. He let himself be led and he was for the Church a pastor, a servant-leader [guida-guidata], guided by the Holy Spirit. This was his great service to the Church; for this reason I like to think of him as the the pope of openness to the Holy Spirit.”
This is the work of the Holy Spirit: to continuously reveal the original features of the Church. That is what Jesus promised His disciples, shortly before his departure: “the Paraclete, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you” (John 14:26). The memory of the Church and Christians is short, especially concerning the heart of the Gospel and the witness of Jesus. The Holy Spirit doe snot have an easy task in continuously reminding the Church of the word and example of Jesus. You have to be the Holy Spirit to not get sick of it!
During this time of Pentecost we pray for “openness to the Holy Spirit”. We ask that the Holy Spirit may renew our Church community, bring her closer to the times, reveal her original features. We pray for all those who carry responsibility in the Church community: that they, as shepherds, let themselves be guided by the Holy Spirit. And especially: we thank the Holy Spirit that He hasn’t given up our Church community, despite our short memory. Perhaps because of that the Holy Spirit is as light as air and as fire: to be able to get along with us!
+ Johan Bonny
Bishop of Antwerp”
In a message to the organisation and participants of the German Katholikentag, it’s 99th edition starting in Regensburg today, Pope Francis takes on the events motto to write about what it means to imitate Christ in His building of bridges between people and between God and people. Classic Francis:
“My honourable brother Rudolf Voderholzer, Bishop of Regensburg!
In heartfelt unity I greet you and all our brothers in the episcopate, the priests, the deacons and laity who have come from all parts of Germany, and also from the Czech Republic, Austria and other countries to the time-honoured “City of Bridges” Regensburg on the occasion of the 99th Catholic Day, taking place from 28 May to 1 June. Under the motto “Building bridges with Christ” you wish to celebrate together in these days, to learn from each other and pray from one another, bearing witness of our faith, through the means of the Catholic Day, as builders of bridges in Church and society.
We Christians have the standing commandment to build bridges of relationships, of maintaining a dialogue about the questions of life with other and not to lose sight of the care for the margins – be they those of society, of religion or human relationships. Christ is the foundation upon we start building; for it is he who has broken down the dividing wall between people and between God and people (cf. Eph. 2:14). Through His death on the Cross and His resurrection he builds for us the bridge of life. In his Ascension into Heaven he became the bridge builder between God and people, as a bridge between time and eternity. He calls us through Baptism and Confirmation to follow Him in building bridges.
History teaches us that dialogue is not an easy task. Just one hundred years ago it was negatively shown how people tear down bridges and refused dialogue. The terrible First World War broke out. Many more terrible wars and conflicts followed – altogether a bloody century. In the hearts of people the walls of distrust, of anger and hate for the other grew. In such a way man isolates himself in his resentment. Walls are raised, first in the heart and then between houses. How difficult does reconciliation then become. In your country, you have bitterly experienced this – with the Berlin Wall. How much pain, how much division did this wall cause. But then people came together in Churches, to pray for peace. And in the power of prayer they went out into their city, week after week. Increasing numbers of people joined them. And finally the wall was torn down – this year we celebrate the 25th anniversary of this event. There we see the mission of Christians: to pray and the go out and bring to others the Good News, for which people yearn most deeply.
Building bridges with Christ means, in particular, to pray. Prayer is not a one-way road. It is a real dialogue. Christ answers and helps us. We must pay attention, because Jesus often speaks very quietly. He speaks to us through the Gospels and through our encounters with our fellow human beings. It is important to be watchful and to often read the Gospel. Entrust yourself to the Lord and His good guidance! At the Catholic Day you give a sign for true dialogue: dialogue with Christ and with each other. In this way you become true witnesses and capable bridge coworkers with Christ in “building bridges” for peace and eternal salvation. With this in mind I gladly give all participants of the Catholic Day the Apostolic Blessing.
From the Vatican, 23 May 2014
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
He is said to work closely with Pope Francis in the latter’s future encyclical on ecology, and as such he has been interviewed several times, not only about his own work, but also about his expectations for the future. Bishop Erwin Kräutler, Austrian but living in Brazil, most recently appeared in an interview for Austrian daily Die Presse. And much like the statements of other perceived close collaborators of the Pope, such as Cardinal Walter Kasper and Bishop Nunzio Galantino, Bishop Kräutler’s words are their own source of concern.
You can read my translation of the interview here, but there are a few passages that I want to highlight.
A right to the Eucharist. Bishop Kräutler agrees when the interviewer states that faithful have a right to the Eucharist. The bishop is about half right. The Church has the duty to bring the Eucharist to the faithful as much as possible, but the faithful can not exercise a right to receive the Lord. No one has that right. The sacrifice of Christ on the Cross, which is made present in every Mass, making it possible for us to receive Him in Communion, was a free choice from the Lord. He was under no obligation to do that for us, but He did it all the same (which indicates what a mind-boggling event that really is). But no one could or can demand that He gives Himself to us.
- Celibacy. This is not really problematic, although I don’t agree with the bishop’s reasons. But the Eucharist does not depend on the priest’s celibacy, as the bishop claims. It depends on no characteristic of the priest, actually. If the priest does as Christ did, in unity with the Church, the consecration takes place and the Eucharist is celebrated.
- Bishops’ conferences. Bishop Kräutler dishonestly contrasts Pope Francis with Pope Benedict XVI, by stating that it was impossible to make proposals to any Pope before Francis. This is an obvious untruth, and it is shameful to depict Benedict as inactive, even unwilling, because he emphasised the importance of prayer.
- Ordination of women. The door is closed, but it’s still a door, so it may open. Nonsense. Pope St. John Paul II has been very clear that the Church is simply not able to ordain women, and Popes Benedict XVI and Francis have simply upheld this conclusion. Impossible things are not certainly possible because we want them to.
- Refusing Communion. A person’s conscience is indeed the first arbiter of whether or not we should come forward to Communion. But that conscience needs to be formed properly, and there the Church, in the persons of bishops and priests, has an important duty. To say that a bishop has no right to deny is denying an important duty he has.
The 1970s clearly are not dead yet…
One of the main problems with these kinds of ‘revelations’ and predictions of the future is that it’s all hearsay and speculation. We hear from secondary sources what the Pope did or did not say, wants or does not want, while we have no way to verify if his words were communicated accurately and completely. And in the case of Bishop Kräutler, Pope Francis’ actions are heavily tinted by the bishops own old-fashioned hopes and ideas. In the end, we can only wait until something actually happens.
Bishop Erwin Kräutler was born in Koblach, Austria, in 1939 and was ordained a priest for the Society of the Precious Blood in 1965, at which time he moved to Brazil. In 1980 he was appointed as Coadjutor Prelate of Xingu in Brazil, succeeding his own uncle, Bishop Eurico Kräutler in 1981. Xingu covers a large area of the east-central Amazon basin, with the city of Altamira at its heart.
A recognisable story via Kath.net today. Painter Michael Triegel from Leipzig, once an atheist, entered the Church last Easter, and it was Pope emeritus Benedict XVI who helped him cross the Tiber. Triegel became known in Catholic circles in 2010, when he was commissioned by the Diocese of Regensburg – then still headed by Bishop Gerhard Müller, now the Prefect of the Congregation for the Doctrine of the Faith and a personal friend of the retired Pope – to paint an official portrait of Benedict.
^Triegel and the portrait he made, photographed in 2010.
Triegel himself doesn’t make a fuss about his conversion, although he recognises it is not something that happens every day. “You would not believe how often I have been asked over the past years, if I wanted to be baptised. There must have been telephone calls in higher Catholic circles, asking whether Triegel had already joined.” He was the atheist who painted the Pope, which made for juicy headlines. “Now I’m just an East German artist entering the Church. Also not exactly commonplace.”
What made him reach the momentous decision to receive the sacrament of Baptism was Benedict’s writings. “[These] were important, his theory that faith and knowledge need not contradict each other. For me that was the breaking point. [...] I foudn that faith entered my heart via my mind.”
Like I said, a recognisable story. My introduction to the faith and subsequent entrance into the Church coincided almost exactly with the start of the pontificate of Benedict XVI. He was elected in April of 2005, I first attended Mass in that year’s Advent. His magisterium has been instrumental in my discovery of the Church and the faith, and so also my personal development as a Catholic. Mr. Triegel’s “breaking point”, that faith and knowledge need not contradict each other, was also a major discovery for me. It shone through in all I read from Pope Benedict XVI, especially when I started blogging in 2010.
On the occasion of his Baptism, Triegel said, “When one concerns itself for 30 years with the true, the good, the beautiful and even with religion, it can’t remain without any consequences whatsoever. For me, now is the time to be baptised.”
In an exclusive interview for Belgian weekly Tertio, Cardinal Lorenzo Baldisseri, the Secretary General of the Synod of Bishops, says it’s time for the Church to change her attitude to marriage and divorce. Or so several media say. Tertio’s website offers two short excerpts from the interview, with the first expressly dealing with the question of remarried divorcees. While it is clear that the answer presented is not the full answer given by Cardinal Baldisseri, it also does not support in any way that he desires a change in Church teaching. Of course, once the full interview is out, this conclusion may prove incorrect, but, as ever, things are likely not as explosive as some would want them to be.
In the West many expect more openness on sexual morality, including the attitude towards remarried divorcees. Do you expect there to be any changes?
“The questionnaire covered many topics. Among them the topic of sexual morality, but also the situation of divorcees and people who have remarried civilly. [...] Pope John Paul II’s Familiaris consortio from 1981 was the last major document in the past thirty years about this topic. The Church is not timeless; she exists amid the vicissitudes of history and the Gospel must be known and experienced by the people of today. The message must be delivered in the present, with all respect for the integrity of whoever receives it. We now face two Synods to discuss this complex topic of the family, and I believe that this dynamic in two movements will allow us to give a more appropriate response to the expectations of the people.”
How can a greater balance be reached in the management of the Church, between the Curia and the world Church, between centralisation and local autonomy?
“That is the great question that Pope Francis knows himself to be confronted with, in the face of renewal and reform. According to him the bishops at the Conclave gave him that task. Synodality would have to guarantee decentralisation and more attention for the local churches, and also greater involvement of all bishops in the world with evangelisation. As head of the college of bishops the Pope must lead that process. The Council of eight cardinals is working towards a reform of the Curia and the central services of the Church.”
As an aside, the above answers are generally what Cardinal Baldisseri said in an interview for Vatican Radio in March. There he also said that what the Synod wants to do is get to know the problems, so solutions may be found. Pastoral care can and must be flexible, if always rooted in the faith of the Church. But pastoral care can only work if those who want to exercise it get to know the people and their situations. Getting to know and understand the questions and problems of people who are divorced and remarried is not the same as condoning their situation, but a first step towards a solution. I expect that is exactly what Cardinal Baldisseri and the Synod of Bishops is trying to do before the Synod starts in autumn.