For the first time in Luxembourg, an auxiliary bishop

For the first time in its 180-year-history, the Archdiocese of Luxembourg earlier this week received an auxiliary bishop. This is related to the duties of Archbishop Jean-Claude Hollerich as president of COMECE, the Commission of the Bishops’ Conferences of the European Community, which sees him travelling abroad regularly. The archbishop welcomed the appointment from Lourdes, where he participated in a diocesan pilgrimage, in a brief message.

rxx07158_web2-f822f57-year-old vicar general Msgr. Léon Wagener will take on this new duty for Luxembourg. He is a native of Ettelbruck, near Diekirch in northern Luxembourg, and was ordained a priest in 1988, just months before Luxembourg became an archdiocese. Msgr. Wagener has been almoner for (rural) youth and delegate and episcopal vicar for pastoral care, as well as parsh priest in Diekirch, Pontpierre and Luxembourg. In 20122 he was appointed as titular canon of the Cathedral of Our Lady in Luxembourgand he has been vicar-general since 2015. He is also an honorary chaplain of the Marian shrine of Lourdes. Bishop-elect Wagener will be the titular bishop of Aquæ Novæ in Numidia, in modern Algeria. That see was most recently held by Colombian Bishop Francisco Múnera Correa.

The Archdiocese of Luxembourg covers the entirety of the Grand Duchy of Luxembourg and has been a separate circumscription since 1840. It became a diocese in 1870 and an archdiocese in 1988. Archbishop Jean-Claude Hollerich has led the archdiocese since 2011. It is home to some 425.000 Catholics in 275 parishes. Some 180 priests and 400 lay religious assure the pastoral care in the archdiocese.

Photo credit: cathol.lu

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First native son to lead modern Catholic Finland retires

DSC_0033x-kopioFollowing a period of ill health, Finland’s first native-born bishop of the modern era retired early today.. Marking his 72nd birthday, Bishop Teemu Sippo announced the news in a letter to the faithful. Bishop Sippo headed the Diocese of Helsinki, which covers all of Finland, since 2009. He cites his ailing health, worsened by a fall at Christmas time, as the reason for his retirement

The previous sede vacante of Helsinki lasted almost a year, so the appointment of a new bishop of one of the northernmost dioceses in the world could still be some time in the future.

The Diocese of Helsinki was established as the Apostolic Vicariate of Finland in 1920, from territory belonging to the Archdiocese of Mohilev, which then included large parts of Russia. Finland had only just gained its independence from Russia, which was in the midst of post-Revolution civil war.

In the first three years of its existence, an Apostolic Administrator would lead the new circumscription: the Dutch priest, Fr. Michiel Buckx, a priest of the Congregation of the Priests of the Sacred Heart, or Dehonians. Fr. Buckx would be appointed as the first vicar apostolic in 1923, and was made a bishop as well. He would be suceeded in 1933 be another Dutchman, Bishop Gulielmus Cobben, another Dehonian. When the apostolic vicariate was promoted to the Diocese of Helsinki in 1955, Bishop Cobben continued as bishop of Helsinki. In 1964 he recieved a coadjutor bishop, again a Dutch Dehonian, Bishop Paul Verschuren. He succeeded Bishop Cobben in 1967 and remained in office until 1998, during which period he served four terms as president of the Scandinavian bishops’ conference, the first from 1973 to 1978, and the other three from 1986 to 1998. Bishop Verschuren was succeeded by another Dehonian, but one from Poland this time. Bishop Józef Wróbel served from 2000 to 2008, after which he returned to Poland to become an auxiliary bishop of Lublin. In 2009, Fr. Teemu Sippo, who had served as apostolic administrator following the reassignment of Bishop Wróbel, was appointed as the first Finnish bishop of Helsinki. He was consecrated in the Lutheran cathedral of Helsinki by Cardinal Karl Lehmann of Mainz, Bishop Wróbel and Copenhagen’s Bishop Czeslaw Kozon. Cardinal Lehmann had been Bishop Sippo’s thesis advisor when he studied in Freiburg in the 1970s.

Of the 5.5 million inhabitants of Finland, only some 14,00 are Catholic. These are spread over some 340,000 square kilometers and are served by some 30 priests. The Diocese of Helsinki consists of 8 parishes.

The reality behind Fr. Massaer’s transfer – Diocese of ‘s-Hertogenbosch corrects LifeSite

DenBoschLogoA simple transfer of a priest in the Dutch Diocese of ‘s-Hertogenbosch has sparked suggestive comments from LifeSite  that it had to do with the priest, Fr. Marc Massaer, having recently delivered a homily in which he spoke about Catholic teaching on family, sexuality and especially gender ideology and homosexuality. The American news outlet, know for its highly suggestive reporting, linked to the perceived anti-Catholic attitude of ‘s-Hertogenbosch’s Bishop Gerard de Korte.

Today, the diocese published a statement in Dutch and English, outlining not only the nature of Fr Massaer’s reassignment, but also highlighting the dishonest nature of LifeSite’s reporting. Below I share the English statement. The Dutch text may be found at the link above.

Statement of the Diocese of ’s-Hertogenbosch concerning the new appointment of father Marc Massaer 

Only recently father Marc Massaer announced his departure from the parish of St. Christoffel in Dreumel. Bishop Gerard de Korte intends to give him an appointment as a pastor (parochus) in another parish. Other than the website LifeSiteNews.com suggests the replacement of father Massaer is not a reaction on the sermon he held at Christmas in the church of Wamel.

An article on this website wrongly suggests that bishop Gerard de Korte replaces the pastor because of the earlier mentioned homily in which among other things he defended Church doctrine as to gender ideology and homosexuality. Pastor Massaer’s new appointment is not related to that matter.

Vacancy
The intended new appointment of pastor Massaer is part of a small so-called carrousel: in the next months eight priests will receive a new appointment. The appointment of pastor Massaer is intended to fill in a vacancy in another parish. Massaer has been working in the parish of St. Christoffel for almost eight years.

New appointments of priests are the result of a careful consideration. Various factors are of influence, such as the duration of the current appointment, personal circumstances, the construction of pastoral teams, personal qualities and experience, the spreading of priests throughout the diocese,  the creation of vacancies etcetera.

Resentful suggestion
The diocese doesn’t normally give an explanation about new appointments. In this case an exception is being made, because the LifeSiteNews.com article makes a resentful suggestion. Moreover, the article evokes reactions in which incorrect assumptions are being elaborated. All this may lead to confusion among the faithful and doesn’t do justice to bishop De Korte.

The diocese was never asked for a reaction by LifeSiteNews prior to the aforementioned publication.

A new “travelling Pope”

f96763944f2eb5b73f91fea96bbf01a4-690x450Pope Francis returns from his visit to Bulgaria and North Macedonia today, and so concludes his 29th international journey. He has visited all continents except Oceania and Antarctica (hey, if the Orthodox Patriarch of Moscow can do it…), and more than a few of his travels have been the first papal visits to the countries in question. And with those data, it is clear that the title of “Traveling Pope” should now be given to the current pontiff.

Pope John Paul II Visit to Ireland, Shannon Airport

Pope Saint John Paul II is the traditional holder of the moniker, and not without reason. In the 31 years if his papacy he made 104 international visits to 129 different countries. Pope Francis has been pope for a little more than six years, so any useful comparison must take that into account. Comparing it with the first 6 years (and two months) of St. John Paul II’s papacy, Pope Francis comes out on top, with 29 visits, five more than the late pontiff’s 24 (Pope Benedict XVI, in comparison, made 20 international visits in the same timespan).

Like St. John Paul II, Pope Francis immediately struck out far abroad, with visits to Brazil, Israel and South Korea before visiting a country closer to Italy, Albania, on his fourth visit. St. John Paul II went to the Dominican Republic, Mexico and the Bahamas before heading to a European destination (in his case Poland), although those first three countries were visited on a single trip, whereas Francis made three separate journeys. Pope Benedict XVI, on the other hand, first focussed on Europe, visiting Poland, Spain and Germany (twice) before visiting Turkey and Brazil.

Both Benedict XVI and Francis inherited their first papal visit from their predecessor, and both were made in the context of the World Youth Day. Benedict XVI visited Cologne and Francis Rio de Janeiro.

Unlike his two predecessors, Pope Francis did not include his native country among his first visits. In fact, he is yet to visit Argentina. St. John Paul II visited Poland on his second visit and Benedict XVI went to Germany on his very first, although, as mentioned above, he inherited that visit from St. John Paul II. His fourth visit was again to Germany.

In comparing Popes Francis and St. John Paul II, one more thing must be noted: their age. St. John Paul II was between 58 and 64 in his first six years as pope. Francis was 76 when elected, and is now 82. That makes him being the new “travelling Pope” all the more remarkable.

Photo credit: [1] AP Photo/Gregorio Borgia, [2] Tim Graham/Getty Images

 

For vocations and liturgy, Rottenburg-Stuttgart adds a third auxiliary

Rottenburg. Diözese. Gerhard Schneider. 12.09.2017 / Bild: Rainer MozerA third auxiliary bishop for the German Diocese of Rottenburg-Stuttgart was appointed today. 50-year-old Msgr. Gerhard Schneider joins Auxiliary Bishops Thomas Renz and Matthaus Karrer, and ordinary Bishop Gebhard Fürst at the head of the diocese which covers the central and eastern parts of the state of Baden-Württemberg.

The diocese becomes one of six in Germany with three auxiliary bishops. In recent years, the Diocese of Münster and the Archdiocese of Hamburg actually took steps to decrease their number of auxiliaries.

The appointment comes at the request of Bishop Fürst, who expects that it will lead to a “strengthening in the ministry towards vocations and young people in spiritual professions, as well as the celebration of the liturgy with art and Church music.”

Msgr. Schneider, who worked at a bank before studying theology in Rome and Tübingen, was ordained to the priesthood by Bishop Fürst in 2002. From 2004 to 2009 he was attached to the theology department of the diocese at Tübingen, after which he took over the leadership of the preliminary seminary Ambrosianum. Since 2010 he has been responsible for vocations ministry in the diocese. Since 2012 he has also been a member of the diocesan chancery for liturgy, including art and music, and vocations. Msgr. Schneider will continue this work as auxiliary bishop.

Msgr. Schneider sees his new mission as a clear challenge: “As Church we are in the midst of  deep crisis and we must regain a lot of trust. That must become visible in what we do and how we do it.”

Bishop-elect Schneider will be the titular bishop of Abbir Germaniciana, a titular see located in modern Tunisia. It was most recently held by Bishop Leo Schwarz, auxiliary of Trier, who died last November. The consecration of Msgr. Schneider will take place before the summer holidays in July. Consecrating bishops will almost certainly be Bishop Fürst and the other two auxiliary bishops of Rottenburg-Stuttgart.

Photo credit: P.Rainer Mozer / Katholisch.de

 

 

Mourning and rejoicing after Notre Dame burned

“We are gathered in the Mother Church of the Diocese of Paris, Notre-Dame Cathedral, which rises in the heart of the city as a living sign of God’s presence in our midst.  My predecessor, Pope Alexander III, laid its first stone, and Popes Pius VII and John Paul II honoured it by their presence.  I am happy to follow in their footsteps, a quarter of a century after coming here to offer a conference on catechesis.  It is hard not to give thanks to the Creator of both matter and spirit for the beauty of this edifice.  The Christians of Lutetia had originally built a cathedral dedicated to Saint Stephen, the first martyr; as time went on it became too small, and was gradually replaced, between the twelfth and fourteenth centuries, by the great building we admire today.  The faith of the Middle Ages built the cathedrals, and here your ancestors came to praise God, to entrust to him their hopes and to express their love for him.  Great religious and civil events took place in this shrine, where architects, painters, sculptors and musicians have given the best of themselves.  We need but recall, among so many others, the architect Jean de Chelles, the painter Charles Le Brun, the sculptor Nicolas Coustou and the organists Louis Vierne and Pierre Cochereau.  Art, as a pathway to God, and choral prayer, the Church’s praise of the Creator, helped Paul Claudel, who attended Vespers here on Christmas Day 1886, to find the way to a personal experience of God.  It is significant that God filled his soul with light during the chanting of the Magnificat, in which the Church listens to the song of the Virgin Mary, the Patroness of this church, who reminds the world that the Almighty has lifted up the lowly (cf. Lk 1:52).  As the scene of other conversions, less celebrated but no less real, and as the pulpit from which preachers of the Gospel like Fathers Lacordaire, Monsabré and Samson transmitted the flame of their passion to the most varied congregations, Notre-Dame Cathedral rightly remains one of the most celebrated monuments of your country’s heritage.  Following a tradition dating back to the time of Saint Louis, I have just venerated the relics of the True Cross and the Crown of Thorns, which have now found a worthy home here, a true offering of the human spirit to the power of creative Love.”

Pope Benedict XVI, 12 September 2008, at Notre Dame Cathedral, Paris

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Last night, Notre Dame burned. This morning, we find that more than we could have hoped for was spared of its interior. The roof and spire may be gone, and soot may cover the walls and mangled debris may have reached the floor, but Notre Dame still stands.

And most important of all, the reason of its existence still remains: the presence of the Lord, Jesus Christ under the appearance of bread and wine, the sacraments given to us who wish to follow Him, as well as some of the symbols of the salvation He wrought for us.

Notre Dame is a historical building which has a special place in the hearts and minds of many, first of all the Parisians and the French, but also those millions, including yours truly, who had the chance to visit her, however briefly.*

But more than a monument to history and the civilisation in which we live, Notre Dame is a church. It is the home of God, a prefiguration of heaven, the place where we come to encounter Him as closely as we can. It manifests the presence of God in the heart of Paris, in the place where that great city began, and thus also in the heart of all the works and endeavours we undertake.

Last night’s fire and its timing, as Holy Week begins, can be understood symbolically, regardless of the cause of the fire. The scenes of people praying and singing as the cathedral burned give us hope and remind us that God hears us at the difficult times in our lives, but He remains present when things are going well and we tend to forget or ignore Him. Like Notre Dame, He is always there.

Today, we may mourn the damage done, but we may also rejoice in what remains. Notre Dame still stands. God is still with us.

*Last October, my wife and I had the chance to visit Notre Dame. By chance we participated in a Mass celebrated by Archbishop Aupetit and Bishop Freddy Fuenmayor Suárez of Los Teques, Venezuela, who gifted an icon of the Blessed Virgin to Notre Dame. The cathedral was filled to capacity and the mood was celebratory. The joy of the Hispanic community was palpable and infectuous. A fond memory, which made yesterday’s developments all the more painful.

Popes opposed? Some thoughts about the negative reactions to Benedict XVI’s essay

Pope emeritus Benedict XVI’s essay on what he perceives to be the causes for the sexual abuse crisis in the Church (and beyond) is causing much discussion on social media, which can be divided in two debates: the first on the content, and the second on the author.

I want to share some thoughts on that second debate. There are those who believe that a pope emeritus should never be heard from. And should he be heard from, that means he is undermining the policies and pastoral activity of the current pope. That is an untenable position in the case of Benedict XVI’s essay, as he is not proposing any policies or criticising anything that Pope Francis has said or done. Benedict writes that he informed both Pope Francis and Cardinal Parolin about the essay before publishing it in a minor periodical for Bavarian clergy. All involved, however, must have known that the essay, coming from the retired pope, would not remained limited to the audience of that publication for long. It is a safe assumption, therefore, that both the pope emeritus and the current pope are at peace with the essay being read across the world.

20161119T1450-1109-CNS-POPE-CONSISTORY-CARDINALS (1000x667)

To claim that this text is an attack or criticism on Pope Francis is symptomatic of the politicising happening in the Catholic Church. Everything, it seems, has to be seen as either right- or left-wing, with the pope emeritus being taken as a spokesman for the right and Pope Francis as one for the left, This is not only a simplification, but also seriously harmful. If we take successive popes as being automatically contrary to each other, the conclaves and the papacies of each vicar of Christ become nothing but political spectacles. The papacy has its political elements, sure, but it is in the first place a pastoral ministry, if at a global scale. And that ministry has its continuity, although the person exercising it periodically changes. What Pope Benedict XVI said and did is not by definition contrary to what Pope Francis says or does, even if both men, having different personalities, focus on different elements and express themselves differently. The continuity remains, and that is why it is also entirely irresponsible to see what one pope says and does in isolation from what his predecessors did and said (and from the deposit of the faith in which they stand and act). If that happens, you get radically different (mis)interpretations, the likes of which we have seen on an increasing scale in recent years.

The knee-jerk reactions I see in the wake of Pope emeritus Benedict XVI’s essay reveal that there is a strong tendency among many to place him in automatic opposition to Pope Francis, and whatever they see the latter standing for. This is not only unjust, but also dishonest.

Photo credit: CNS/L’Osservatore Romano