The Catholic Boss – the Catholic undercurrent in Springsteen’s music

Anyone familiar with Bruce Springsteen’s lyrics should not be surprised that he was raised Catholic. In this clip from The Late Show with Stephen Colbert, which popped up in Catholic social media this week, he speaks a bit about his failed career as an altar boy. While that part of the conversation remains at the level of banter and joking, it gets interesting when Springsteen gets to talk about his music. And it is there that we find the more interesting Catholic bits as well.

In the video he quotes a line from Lost in the Flood (released on 1973’s Greetings From Asbury Park, N.J.): “Nuns run bald through Vatican halls pregnant, pleadin’ immaculate conception”, admitting “It’s a little overheated, that line”. In the context of the song, the lyrics of which are pretty difficult to figure out, it contributes to an image of desolation and chaos, of glory gone by. That is how Springsteen uses Catholic words and concepts more often, as means to convey something else.  It’s  what an author does with things that are fundamental to his own identity.

An example: In Adam Raised a Cain (from Darkness on the Edge of Town), the opening lines use a description of baptism to outline the relationship between the protagonist and his father:

“In the summer that I was baptized, my father held me to his side
As they put me to the water, he said how on that day I cried
We were prisoners of love, a love in chains
He was standin’ in the door, I was standin’ in the rain
With the same hot blood burning in our veins
Adam raised a Cain”

On a broader scale, though, Springsteen’s lyrics exude a sense of hope, of commitment, care and the duty to provide for either yourself or your loved ones, even in the face of hopelessness. One example are these lines from Born to Run:

“Together, Wendy, we can live with the sadness, I’ll love you with all the madness in my soul
Whoah, someday girl, I don’t know when
We’re gonna get to that place where we really want to go and we’ll walk in the sun
But till then tramps like us, baby we were born to run”

That, too, in my mind, is innate to the Catholic faith. We’re not just here for ourselves, not just to muddle through live to see where we end up. No, there is a reason that we are here, a destiny and purpose to live that we should strive for, even if it seems hopeless. Because that is the paradox in our faith: we look towards something so unimaginably great and glorious, but we do so as human being with all our limitations and faults. We aim high, but we are, or should be, there for others when they fall (hoping that others will be there when we fall and get up again).

Springsteen’s lyrics are incredibly rich, and in my mind he is one of the great storytellers of our time. The Catholic element is often there, sometimes staring you right in the face, at other times well-hidden. It’s there like it is in everyday life.

(There are three more clips available on Youtube as well. They’re bound to show up in the suggested videos after watching the above one).

Flying back to Rome, Pope Francis pictures the headlines

cns-plane2%20cIf today’s press conference on the flight back from Azerbaijan is any indication, Pope Francis has learnt the ways of the media. Speaking about the headline-generating topic of gender, the Holy Father balanced the reality of life and the objective nature of sin. In his answer he also warned about incorrect conclusions (emphases in bold by me):

“Life is life and things must be taken as they come. Sin is sin. Inclinations or hormonal imbalances cause many problems and we need to be careful when claiming all cases are the same: we need to embrace and study each case, accompany the person, discern and integrate them. This is what Jesus would do today. But please don’t go and say now: the Pope is going to sanctify transsexuals! I can just picture the front pages of the newspapers… It is a human problem, a moral problem. And we need to resolve it as best we can, always with God’s mercy and with truth but always with an open heart.”

The papal in-flight press conferences are, by now, looked at with some trepidation, as Pope Francis has shown a tendency to speak of the cuff and not always succeeding in clearly expressing what he wants to say, which in turn leads to people thinking that things have changed when they have not. Today’s conference avoids that with a succinct warning.

Photo credit: CNS photo/Paul Haring

Bishop van Looy’s 75th, and the question of a retired Nuncio

van looyIn Belgium a second diocese is expected to soon fall vacant, as Bishop Luc van Looy celebrates his 75th birthday today. The bishop of Ghent has been in office since 2003, and was a personal choice of Pope Francis to attend the second assembly of the Synod of Bishops last year. The other vacant diocese in Flanders is neighbouring Bruges, which saw its bishop, Jozef De Kesel, leave last year to become archbishop of Mechelen-Brussels.

The Diocese of Ghent is largely coextensive with the Belgian province of East Flanders (it also includes one municipality of the Province of Antwerp) and has recently been reorganised into ten deaneries. Bishop van Looy is its 30th bishop since the diocese was established in 1559, during the great reorganisation of dioceses in what was then the Spanish Netherlands.

Although Bishop van Looy offers his resignation to the Pope upon reaching the age of 75, the Holy Father has no obligation to immediately accept it. In fact, unless there is a likely candidate waiting in the wings, Bruges may be first in line for a new bishop. And then there is the question of the Apostolic Nuncio, who plays an important part in the appointment of new bishops.

220px-sanguis_brvgensis_2013-17aArchbishop Giacinto Berloco has been the Nuncio to Belgium and Luxembourg since 2009, and turned 75 himself on 31 August of this year. Belgian media have been treating recent appearances of the nuncio as something like farewells, and a resource like Catholic Hierarchy already lists him as retired. No announcement of a retirement has been released through either the Belgian bishops or the Holy See, however.

Whatever the current status of the official representative of the Holy See to Belgium may be, for now we may assume that Archbishop Berloco remains in office. But we may equally assume that that situation will change soon.

[EDIT: Charles Bransom, who maintains a weblog devoted to the Apostolic Succession of the world’s bishops, notes that Archbishop Berloco is indeed retired. He writes: “In  the list of audiences published in the Holy See’s daily bulletin on 23 September 2016 is that of Archbishop Berloco. He is identified as Titular Archbishop of Fidene and Apostolic Nuncio: “S.E. Mons. Giacinto Berloco, Arcivescovo tit. di Fidene, Nunzio Apostolico;”. There is no mention of him being nuncio to Belgium and Luxembourg. […] If he were still nuncio to Belgium and Luxembourg, that would have been added after “Nunzio Apostolico.”  Upon retirement, many nuncios are received in audience by the Pope and the above is always the way they are mentioned in such audiences.” Why the Holy See does not report the retirement of Nuncios, as opposed to those of all other bishops, remains anyone’s guess.]

In the meantime, Bishop van Looy celebrated his birthday with his closest coworkers in the bishop’s house. To the reporters present he said he was not concerned with when his resignation would be accepted: “Come what may!”.

In Canada, Cardinal Eijk shares experience on reality of legalised assisted suicide

OLYMPUS DIGITAL CAMERAAs the Canadian bishops are meeting for their annual plenary, they heard on Monday from Cardinal Wim Eijk. The Archbishop of Utrecht was invited because of his being a medical ethicist and physician, and presented “a reflection on the social and cultural impact of legalized assisted suicide and euthanasia in The Netherlands and beyond”.  Today they heard once again from him, when he spoke about the pastoral response to increasing access to euthanasia, which the Netherlands has a long and sad experience in, and which Canada is facing now. Cardinal Eijk’s invitation came after the Pontifical Academy for Life, of which he is a member, suggested him.

Find a full vid of Cardinal Eijk’s address here, and a summary in this article.

The bread of eternal life

Giving the homily at Mass on 22 September, during the German bishops’ autumn plenary meeting in Fulda, Archbishop Hans-Josef Becker of Paderborn discussed the passage in the Gospel of John in which Jesus speaks about the Bread of Life (6:51-58). From that homily come some questions that we should all ask ourselves every now and again:

erzbischof_becker_5_web“The event of Jesus’ sacrifice in the mystery of the Eucharist is perhaps the most demanding in the faith life of every Catholic Christian.

Where do we stand, sisters and brothers? How do we relate to this gift of God, this legacy? How do we stand before this bread that is Christ? Am I aware that I so meet my Creator and Saviour and thus my goal? – “Whoever eats this bread will live forever!” Here I definitely see an occasion to draw attention to our actual behaviour in the celebration of Holy Mass. Do I really think, and if so, when, about whether I can approach the table of the Lord? Do I know the difference between normal food and the Body of the Lord that Christ gives me? Do I say my ‘Amen’ as a faithful response to receiving the food of eternal life?”

I don’t think there’s anyone who sometimes doesn’t come forward to receive Communion on autopilot. We know the deal: come forward, genuflect, kneel and receive the consecrated host on the tongue (or, if you must and where it has been allowed, in the hand). The actual movements are nothing spectacular anymore. But that is completely contrary to what is happening. As the archbishop asked, do we know the difference between normal food and the Christ-given Body of the Lord? If we do, how can receiving Communion ever be a normal thing?

The relevant Gospel passage is actually very clear:

“I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.

The Jews quarreled among themselves, saying, “How can this man give us [his] flesh to eat?”

Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”

We are receiving the holiest thing imaginable in order to receive even more: eternal life and life in unity with the Lord at that.


“A service to the faith of the people” – Bishop Helmut Dieser looks ahead to Aachen

Trier is a popular hunting ground for new bishops, if the last two appointments are an indication. First Germany’s oldest diocese lost its vicar general to Limburg and today one of its three auxiliary bishops is announced as the sevent bishop of the Diocese of Aachen. Bishop Helmut Dieser succeeds Heinrich Mussinghoff, who retired in December.


54-year-old Helmut Dieser was born in Neuwied, north of Koblenz, and studied Catholic theology and philosophy in Trier and Tübingen. He was ordained a priest in 1989 and in 1992 he was attached to theological faculty of Trier University, promoting there in 1998. From 2004 onward he worked as a parish priest and teacher of homiletics at the St. Lambert study house in Lantershofen. In 2011 he was appointed as auxiliary bishop of Trier and titular bishop of Narona, a former diocese in what is now southern Croatia. In the German Bishops’ Conference he is a member of the faith commission and the pastoral care commission.

The appointment of Bishop Dieser was announced at noon in Trier. Dean of the cathedral chapter Manfred von Holtum described the incoming ordinary like this. “I am happy that, with him, we receive a bishop in continuity with his predecessors, Bishop Heinrich Mussinghoff and Bishop Klaus Hemmerle, who is open to new pastoral directions. The new bishop of Aachen, Dr. Helmut Dieser, stands for synodality in the Church and especially for ecumenism.”

Bishop Karl Borsch, auxiliary bishop of Aachen and diocesan administrator during the sede vacante, added: “In the meetings of the German Bishops’ Conference I have gotten to know and appreciate Bishop Helmut Dieser as a spiritual and communicative person. In the Conference he is a member of the faith and pastoral care commissions, where his counsel as a proven theologian is asked. He is an experienced shepherd, and I know that, as such, he is looking forward to meeting the faithful and communities in our diocese.”

Bishop Stephan Ackermann of Trier described his erstwhile auxiliary bishop as a “man of the Church and a powerful witness of the Gospel”. He also underlined his communicative skills, in part due to Bishop Dieser’s experience in teaching homiletics.

Speaking in Trier, Bishop Dieser himself describes his new mission as something great, something big in his life. “But I can say yes to this great thing, since I am confident that I will draw nearer to God, answering Him, as I follow Jesus: in this new office. God’s call does not remain vague, it becomes tangible. As tangible as this hour and as tangibe as the Diocese of Aachen and its people.”

Bishop Dieser also discussed the topic of synodality, thanking Bishop Ackermann for calling and organising a synod in the Diocese of Trier in recent years. “The experience of the synod left a deep impression on me, and its results have given us a sense of which direction to look and proceed. What I have learned and experienced in the synod, I now want to take with me to Aachen. I was happy to find, in a speech from Bishop Heinrich Mussinghoff from 2011, that the Diocese of Aachen under his guidance has started in similar directions as our synod in Trier. Also in Aachen, the idea of a “community of communities” creates greater pastoral spaces which can give shape to various forms of Church life, interconnecting them.”

About his new ministry of service, he says,

“it will be a service to the faith of the people. The faith of the Gospel must in modern times be won, found and continued differently then in the past.

Many of our contemporaries are convinced: I know that I do not need to know whether God exists or not. I can live very well without knowing precisely. The Church, however, is convinced that, if we want to know more about ourselves, want to know deeper what our own life, the world, other people are and mean, we need faith. The God who surpasses all knowledge and understanding (cf. Phil. 4:7) has become completely knowable and meets us in a historical man and his life on earth: in Jesus and His Gospel.”

The bishop continues by explaining the ecumenism is an important element in this endeavour. He wants to help people acknowledge that they want to be Christians and so also know why they want to be Christians. Church life, he says, develops through the answers that people give to God and to Jesus, with their own lives and spiritual gifts, their charisms.

“So I am confident: we do not need to save the Church! She grows where the Gospel is being proclaimed and heard and answered. And there is not and will not be a time, until the end of the world, when the Gospel is not current!”

Photo credit: Bistum Trier

“The bishop bearing witness to the Cross” – Cardinal Woelki’s homily at the consecration of Bishop Bätzing

On Sunday, Bishop Georg Bätzing was ordained and installed as the 13th bishop of Limburg. Cardinal Rainer Maria Woelki, the archbishop of Cologne, gave the homily, which I share in my English translation below. The cardinal also served as consecrator of the new bishop, together with Bishop Manfred Grothe, who lead the diocese as Apostolic Administrator during the two and a half years between bishops, and Bishop Stephan Ackermann of the new bishop’s native Diocese of Trier.

bischofsweihe_neu_int_23“Dear sisters, dear brothers,

An ordination – be it to deacon, to priest or, as today, to bishop – is always a public act; an effective action which changes both the person being ordained – although he is an remains the same person – and his environment. This is true even when an ordination must be performed in secret for political reasons. And so public interest, especially at an episcopal ordination, is a most natural thing. Today too, many eyes are focussed on Limburg; perhaps even more eyes than usual at an episcopal ordination. In recent years, the focus of the media on Limburg and its bishop has been too strong, if the question of how things would proceed now was not one well beyond the Catholic press.

The man who will be ordained as the thirteenth Bishop of Limburg today, is being sent to “bring good news to the afflicted, to bind up the brokenhearted” (cf. Is. 61:1). He knows the wounds that need healing; he knows that the faithful in this diocese must be brought together and united again, and he knows the challenges which face not just the Church in Limburg, but everywhere, when she wants to proclaim, credibly,  Christ as the salvation of all people, also in the future. His motto, then, advances what has already been important to him in his various pastoral duties in Trier: he was and is concerned with unity in diversity – Congrega in unum. It is no coincidence that today’s ordination concludes the traditional week dedicated to the Holy Cross in the Diocese of Limburg.

The feast of the Cross and the Week of the Cross have a long tradition here, which is applicable in this situation. At the introduction of the feast in 1959 by Bishop Wilhelm Kempf its goal was to establish an identity in a young diocese. He chose the Feast of the Exaltation of the Holy Cross as diocesan feast, with an eye on the relic of the Holy Cross kept in the reliquary of the cathedral treasury of Limburg. But not from this artistic and outstanding treasure of Byzantine art, before which one can linger in amazement and admiration like before an exhibit in a museum, does the Church in Limburg derive her identity. No, it is from that which is hidden within: the precious Cross of the Lord, by which we are saved. Only that grants the Church of Limburg, yes, the entire Church, her identity. The Apostle Paul knew this, and following him, everyone who is appointed to the episcopal ministry therefore knows this.

Our new bishop also knows. Because this is the heart of his calling and mission as bishop: to proclaim Christ, as the Crucified One in fact. He is not to proclaim Him with clever and eloquent words, so that the Cross “might not be emptied of his meaning” (cf. 1 Cor. 1:17).

On the Cross hangs the unity of the Church, because from the crucified Body of Jesus the Church emerged. In her all the baptised are woven together. All the diversity of the Spirit, which animates and moves the Church, has its origin there. Understanding the mystery of Christ depends on the Cross. No salvation without the Cross! Without the Cross no Gospel, no Christianity! Only in the Cross do we recognise who God and who man is, what God and what man is capable of. We say that God is love. These horribly absurd, often abused and yet so eagerly awaited words gain their sober and exhilerating depth and truth against all kitsch and all shallow romanticism only in the light of the Crucified One.

Saint John the Evangelist reminds us that God so loved the world, that He gave His only son (cf. John 3:16). This was not an “either-or” devotion. It was not a game of God with Himself without us humans, no large-scale deception, no comedy. Christ died and so He become equal to us all, we who received everything that we have from God and who always violently want to “be like God”, on our own strength, as we can read in the first pages of the Bible, in the history of the fall. And then he, the Son of God, did not want to cling to His divinity with violence, like a robber, but He emptied Himself, became man, creature, became the second Adam, who did not want to be like God on his own strength, but wanted to be obedient until the death on the Cross. Only in this humiliation, in this selfless devotion to God’s love for us, He is raised: the Crucified One lives! The humiliated one reigns!

This is then the case: The God who we imagined as unapproachable, as fearsome, is dead, definitively dead! It was not us who killed him, as Nietzsche claimed, but this Jesus of Nazareth, He has killed him. But the true God lives, the God who came down to us, unimaginably close in Jesus Christ. This God lives, who we recognised on the cross as God-with-us, and whom we continue to recognise only through the cross of Christ, recognise in that complete sense in which recognition means acknowledging, loving, being there for others.

And so, after all, understanding this world and our lives also depends on the cross. Its image assures us that we are ultimately embraced by the mercy of God. That, dear sisters and brothers, is our identity as Christians and therefore also our identity as Church. That is what a bishop is to proclaim, even more, to live. Before everything, he is to be a witness of the death and resurrection of Jesus Christ as the decivise salvific act of God. From this everything else flows: our commitment to and engagement  with Church and society, our commitment to peace and social justice, to human dignity and rights, to the poor and homeless, to the suffering, the sick, the dying, to life, also of the unborn. Everything flows from the mystery of the cross, and so the bishop promises just before his ordination to care for all, to be responsible and seek out the lost to the very end. “Tend to my sheep,” (John 21:16) does not mean, “Tend to my sheep where it is easy, where no dangers lurk.” It means to protect every human being as God Himself does – also there where it becomes abysmal and dark; where people lose themselves, where they put trust in false truths or confuse having with being. God knows how vulnerable we people are, and how much care and mercy each of us needs to live in such a way that it pleases God: not loving ourselves, but God and our neighbour. The cross is the reality of this love which desires to exclude no one, but which also recognises the “no” of those which it addresses. The openness of the most recent Council to a universal understanding of divine salvation allows us to see those who believe differently, only half or not at all as potential sisters and brothers. Such an understanding of and relationship with all people also permeates our Holy Father, when he wants to cure the sickness in ecclesial and social coexistence with the medicine of mercy (cf. Jan Heiner Tück).

As universal sacrament of salvation the Church only has one single Lord: Jesus Christ. God Himself anointed Him (Is. 61:1). That is why we always must ask ourselves what He wants from us and where He wants to lead His Church. The future of the Church is critically dependant on how the different charisms that God has given us can be developed. At the time that Bishop Kempf established the feast of the Cross it was, in addition to establishing an identity, about bringing together unity and diversity, centre and periphery in the young diocese.

This program can not be better summarised than in the new bishop’s motto: “Congrega in unum“. Also today, it is the mission of a bishop to discover charisms, recognise talents, guide developments, allow unity in diversity: “For as in one body we have many parts, and all the parts do not have the same function, so we, though many, are one body in Christ and individually parts of one another” (Rom. 12:4-5). Where he succeeds in this service, oaks of justice can grow (Is. 61:3) and plantings can develop through which the Lord can show His justice (61:3) – in the heart of history, in the here and now, in the heart of this diocese. Where this service is successful people are encouraged and empowered to imitate and let God guide their lives – also when He may lead them, for a short while, “where they do not want to go” (John 21:18). We humans may be sure – in all hazards to which we are exposed or expose in faith – that we are protected by God; He has entrusted the bishop with the most valuable task that He has to give: “Feed my sheep!” (John 21:17).  Nothing more – but that absolutely.


Photo credit: Bistum Limburg