The cardinal’s testament

On a day in March 2009, Cardinal Karl Lehmann sat down and looked ahead at the day he would pass from this life into the eternal life. Almost nine years to the day later, his successor would lead his funeral Mass and share the spiritual testament with the world.

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In a requiem Mass celebrated by Bishop Peter Kohlgraf (who also marked his 51st birthday) and five other bishops*, and in the presence of almost the entire German episcopacy (as well as Cardinals Adrianus Simonis from the Netherlands and Walter Kasper from Rome), Cardinal Karl Lehmann was interred in Mainz’s Cathedral of St. Martin of Tours and St. Stephen today. After the Mass was concluded, the text of the cardinal’s spiritual testament was published on the diocese’s Facebook page. Below, I share my translation.

“In the name of the Father, the Son and the Holy Spirit. Amen.

My testament as bishop

I thank God for all gifts, especially the people He has given me, especially also my parents, teachers and my homeland. I am greatly thankful for the many full-time and voluntary sisters and brothers with whom I was allowed to work and who have supported me.

Theology and Church have been the breath of my life. I would choose thusly again! We all , especially in the time after 1945, have buried ourselves deeply in the world and the times, also in the Church. This is also true for me. I pray God and the people for forgiveness. Renewal must come deeply from faith, hope and love. Hence I remind all of the words of my motto, which come from Saint Paul, and which have become ever more important for me: “Stand firm in the faith!”

With gratitude and a request for prayer for me, I greet the Holy Father, the bishops, priest and deacons, all coworkers and all sisters and brothers in the Diocese of Mainz, in my home Diocese of Freiburg im Breisgau, as well as friends in our Church and in ecumenism, and the Catholics of our country, for whom I gladly was chairman of the German Bishops’ Conference for more than 20 years. I was always concerned with the unity in faith in the diversity of our lives, without blinkers and uniformity.

I leave the arrangement of the requiem Mass and the burial to the cathedral chapter and the auxiliary bishops. We have many good customs!

There are two things under which I have suffered time and again, and ever more: In many ways, our earth and, to a large extent, our lives are wonderful, beautiful and fascinating, but they are also profoundly ambiguous, destructive and terrible. Lately, the frightfulness of power and how man deals with it has dawned on me more and more. Brutal thought and the reckless pursuit of power are to me among the harshest expressions of unbelief and sin. Resist their beginnings! I increasingly keep Jesus’ words from Luke in mind:”When the Son of Man comes, will he find faith on earth?” Choose a good successor! Pray for him and for me! Goodbye!”

Mainz, 15 March 2009

+ Karl Cardinal Lehmann

Bishop of Mainz

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In his homily, Bishop Kohlgraf fondly remembered the popularity of Cardinal Lehmann, something that was proven in the days after his death by what people shared on social media:

“One shared that Bishop Lehmann had confirmed him and how much that meant to him. Others shared everyday encounters in the street and small conversations. I know of others for whom the cardinal was a true pastor and guide on he search for a personal faith. Not without reason do the people of the Diocese of Mainz call him “our Karl”. He was able to converse with everyone: with the so-called simple folk and with those with social, ecclesiastical and political influence.”

Bishop Kohlgraf referred to the cardinal’s spiritual testament several times. About the comment that the Church had  ‘buried’ itself in society in the last decades, the bishop said:

“A Church burying itself in the times: in its brevity and poignancy this sentence seems to me to be prophetic. The temptation to plan and create everything, as if administration, planning, material possession is the decisive factor, does not grow smaller. In this way our late cardinal warns us to live according to faith, hope and love, before starting to “create”. The source, which gives us true life, must not be forgotten.”

Cardinal Lehmann instead insisted that the search for God lay in the heart of people: something that is innate to all human beings. This search leads to a God who has a name, who can be addressed.

“The God of the Bible is a God who enters into history, a good of liberation, who accompanies people, “God with us”. He ultimately reveals Himself unparalleled in Jesus Christ. The cardinal’s coat of arms contains an open Bible, a reference to this God who speaks to people and joins them on the way: on the coffin today, likewise, there lies an open Bible. Today, God is also “God with us”. Since this God is so great and has numerous ways of speaking, there is an endless number of ways to come to Him, as numerous as the people and their means of expressing themselves. Theology must be diverse, faith experiences must be possible for different people, faith is not narrow, not uniform”.

The requiem and funeral Mass for Cardinal Lehmann was witnessed by thousands of people along the route of the funeral procession, in the cathedral and on the square in front of it, where faithful could watch the proceedings on big screens. Among the guests were the prime ministers of the federal states of Hesse and Rhineland-Palatinate, on whose territory the Diocese of Mainz is located. Federal President Frank-Walter Steinmeier arrived under police escort when the procession had entered the cathedral. Chancellor Angela Merkel had wanted to be there, but had duties in Berlin. She is expected to attend tomorrow’s requiem service in Berlin’s St. Hedwig cathedral.

*Concelebrating with Bishop Kohlgraf were Archbishop Nikola Eterovic, Apostolic Nuncio to Germany; Reinhard Cardinal Marx, president of the German Bishops’ Conference; Gerhard Cardinal Müller, former priest of the Diocese of Mainz; Bishop Gebhard Fürst of Rottenburg Stuttgart, representing the Oberrhein Church Province, from which Cardinal Lehmann hails; Bishop Ulrich Neymeyr of Erfurt, former priest and auxiliary bishop of Mainz; and Bishop Udo Bentz, auxiliary bishop of Mainz.

Photo credit: [1] Arne Dedert (dpa), [2] Boris Roessler (dpa)

The state of the world at Christmas, according to Bishop Punt

In his regular ‘Word from the Bishop’ column, Bishop Jos Punt of Haarlem-Amsterdam this time looks ahead to Christmas, and particularly the state of our world today. Are political grandstanding and military threats really an answer, he asks. While we live in a broken world, power is needed to keep opposing powers in check, but real change starts in the hearts of people, he argues.

20160110_punt_70“We are celebrating Christmas in a tense time. The Middle East is on fire. North Korea and American are threatening “fire and fury” upon each other. Almost all countries are rearming themselves. Each one, in their own opinion, to defend themselves against the others. That is how the First World War started. How do we break this spiral of fear, hate and violence?

The world leaders are betting on diplomacy, shows of force and alliances. Understandable. At the same time, everyone knows that that is not the ultimate solution. What we need is a New World Order, many politicians therefore claim. Especially a world government with complete power and authority to control international conflicts. What they forget is that leaders are also always people with exactly the same weaknesses. They, too, easily fall into self-interest, greed and lust for power. We see it everywhere around us. We have already seen in extreme way, in Hitler, Stalin and Mao, what the concentration of power leads to. On a worldwide level the consequences will be unimaginable.

Great thinkers from the past have long foreseen this and warned against it. Think of Dostoyevsky or George Orwell, or of Aldous Huyxley with his famous novel Brave New World (1932). Or also of Robert Benson, an English priest from the 1900s, with his novel Lord of the World (1907). Both Pope Francis and Pope Benedict have referred to it as a warning to us. Visionary, Benson describes a secularised world in which mankind, plagued by fear and chaos, calls for a strong leader. Then, an all-powerful dictator rises, a sort of Antichrist. He does indeed bring order with power and control, but ultimately robs mankind of all its dignity and freedom. A new world order is not the answer to chaos and war, but sooner or later a highway to the most complete dictatorship of all time. As long as we live in this broken world, powers must always be confronted by other powers.

But how should things be? I have said it before: the world will only change when man changes. Diplomacy, alliances and sometimes military interventions are necessary, but can only combat the symptoms of a wounded world and an inwardly wounded mankind, but it is not the cure. That should take place in the heart of man. And the Good News of Christmas is that this is possible. Man has a conscience and is able to change. He can became great and holy, a force for good for all mankind. Great and small people defeating evil, first in their own hearts, and then changing their surroundings and the world. Our time needs such people, not least in politics. Nothing in man’s being or in his history should be an obstacle to that, the Lord promises.

You will probably the beautiful song Amazing Grace. What you may not know is that it was written by the captain of a slave ship in the eighteenth century, John Newton. In a storm he was touched by the light of God, and saw the great evil of his life. He had the courage to confront it and ask for forgiveness. One moment of grace completely changed him. He began to strive for the abolishment of slavery, and later became a gifted preacher who drew full churches in England. Only the change of heart can offer the solution. The entire Bible is an encouragement to open yourself up to the touch of God’s Spirit.

But Scripture also teaches us that that touch is never open-ended and always presents us with a choice. When the Spirit comes in force, as it did for John Newton, his mild Light will let you feel the love of God, but also show you the dark places of your heart and your hidden sins. Not to discourage you, but to give you the chance to change what is not right, and to receive forgiveness. That is why Christ has come, Scripture tell us, to save us through the forgiveness of our sins. We can leave behind everything that we regret and confess honestly. When you believe in this Child, love incarnate, and bring everything that weighs you down and holds you back to Him, He will carry it with and for you, and give you strength to be a force for good for the world around you. And after this life He will receive you in His eternal Kingdom. Some will receive this gift of redemption in gratitude, like the shepherds and the magi, and kneel down to worship the Child. Others will be too prideful for that, like Herod, and hold on to their power, greed and lust, persecute the Child and banish God from their lives.

Christmas is the feast of the Light. The Light of God’s Love and truth that enlightens the hearts of people, and through them the world. May this Light be ours in these days. In that sense I wish you all a Blessed Christmas.”

 

First Advent – Bishop van den Hout looks ahead to Christmas and beyond

Advent is nearly upon us, which means that bishops write letters for the season to their diocese’s faithful. Over the coming days and weeks, I will share a selection of these here, and the first one is from my own bishop. It is Msgr. Ron van den Hout’s first Advent letter as bishop, as he was consecrated and installed in June of this year. As a result, his letter is a sort of look back at the first months in his new diocese and forward to the time to come. Whereas Bishop van den Hout was initially hesitant to say much about any policies he may have, he now says a few things which reveal about his focus as bishop. As Advent is a time of preparation for what the bishop calls the threefold coming of Christ, it is a fitting time to look forward to the future.

Inwijding nieuwe bisschop Groningen-Leeuwarden“Today is the start of Advent, the period of preparation before Christmas. We celebrate that the Lord has come, but also that He is the one who is coming. We speak of a double, or even triple, coming. This thought is dear to me and nourishes my faith life.

The first coming of Christ is a historical one. The birth of Jesus took place in the history as we will hear it in the gospel of the Mass of the night of Christmas: “In those days a decree went out from Caesar Augustus…” and in the Gospel of Christmas day: “The true light, which enlightens everyone, was coming into the world.” These texts belong to Christmas and are recognised by everyone. Even those who do not expressly believe in God often appreciate the Church and church buildings as an important historical and cultural heritage. Many are concerned about the future of our church buildings and others concern themselves with maintaining Christian values and the sharing of stories from the Bible and the meaning of Christian iconography.

The second coming of Christ is that which takes place in our own faith life now. The becoming present of Christ can be especially experienced in the liturgy, prayer and receiving the sacraments. In order to experience this coming, personal faith and personal engagement are required. It requires more than a general religious interest: submission and openness to God’s revelation through and with the Church.

I would connect the third coming of Christ with moral life and charity. At the end of times Christ will come in His full glory. The last part of the liturgical year, when we make the transition towards Christmas, presents us with the idea that all earthly things will one day cease existing and that God will be all in all. With this in mind we are asked to lead a good and just life in this time and to be prepared to join Him when He comes. Being prepared not only means expecting Him, but also to live accordingly.

The coming of Christ is about then, about now and about later Believing is about history and what once took place, it is my faithful and moral life now, and it is about what we may hope for and look forward to, the fullfilment.

Since my consecration as bishop of our Diocese of Groningen-Leeuwarden I have been through an intensive period of introductions. The first impressions I have made of a for me new area. The visits to the parishes were informative for me, but also relaxing. At home in the bishop’s house I have spoken one on one with various people, and I was introduced to the various parts of and in the diocese. The introduction will continue for a while longer.

If I may be allowed to give a first impression of what struck me. The different parts and areas are markedly different. The historical, cultural and social developments of Groningen, Friesland, Drenthe and the Noordoostpolder have been very diverse. That makes our diocese interesting. In a demographical context, the remark was made a few times that there are more than a few shrinkage areas. The diocese contains many small communities: none of the merged parishes have a nominal number of Catholics larger than 10,000. The communities are far apart. There are old Catholic enclaves with beautiful old churches, but there are also young parishes which developed in the 19th and 20th centuries from an influx of Catholics from other parts of the Netherlands and even from Germany. This process of establishment continued into the 1960s. The number of pastoral ministers is, compared to other dioceses, relatively large, but absolutely speaking their number is small. The mutual relationships are generally good. There are also many and intensive contacts with other Christians.

The development of cooperation which began decades age has now resulted in a nineteen processes of merger. I think it is a good thing that a single clear model was chosen for the parishes and parochial charity institutions. During my visits there was some mention of the shrinkage that exists in our parishes. Everyone is well aware of that. We will not be able to turn this development around. The question is what we must do and where we should best invest our valuable energy. The cooperation between the different locations in a parish will increase in the coming years; I would like to encourage that process. Seek out each other’s strong points, dare to trust on the strength of the other and embark on new activities together.\

Formulating a new policy is not an issue in this first year. But I am able to indicate a few things. Development of one’s own Catholic identity is, I think, important. Clarity of one’s own mission is necessary in order to play a part in the relationship with other Christians and in society. From one’s own identity, one can enter into conversations and can a  conversation prove to be fruitful. Interior development of one’s own religion seems to me to be indispensable.

Beginning with the substantive interests for the faith we could ask ourselves a few questions which could play a guiding role in organising pastoral care:

  • What does it mean that I believe?
  • Why do I do that with others?
  • What do we need to do so together?
  • What should a pastoral team offer and organise, in cooperation with the parishioners?
  • How can a parish council facilitate this?

We never start anything from nothing and we can only build on what our ancestors provided as foundations. Yet the time has come to rethink parish life and to look at how to adjust to the new circumstances. The priests, deacons and pastoral workers can no longer provide the ‘service’ they used to. The parishioners are asked for more efficacy and more willingness to look for new ways themselves; all this of course within the normal and familiar framework of our Church and in unity with the diocese and the world church. Pastoral care will have to be organised more soberly. And we will have to make choices and bring together and concentrate activities.

Concerning liturgy and the sacraments I would like to one again draw attention to the celebration of the Sunday with the Eucharist. Within the given circumstances everyone will work towards that as far as possible. I would like to ask each of you to pray for vocations to the priesthood and for a climate in which vocations in general can be recognised and responded to. The Church needs priests. There are the close cooperators of the bishop and put their lives completely to the service of the Church, through their celibate state of life.

In the official visits to the parishes I experienced much positivity and willingness to work for people. I admire the energy that I have seen and the enthousiasm for the work. I have also seen, in a number of parishes, what charity work is being done. It is once again time for us as Church to take up our role in society, to be there for the poor, the needy, migrants et cetera. The examples that I have seen have strengthened me in the conviction that it is possible. We also become more Church when we show our charitable face.

As Church we have a social position that we must try to maintain. We carry a culture with us that has defined Europe, which was and is good. We also have moral convictions – for example about life and death – which must continue to be heard, especially in this time. Additionally, as Church we have a responsibility towards ourselves and our fellow faithful, that we are nourished and strengthened and become more convinced of the working of God’s Spirit in our lives.

May I end this letter with a prayer? As a parish priest prays for his parishioners, a bishop prays for the faithful of his diocese.

“God, the time of Advent begins and we prepare for the coming of Christ and the celebration of His birth, At the start of this powerful and expectant time I want to pray for the part of your people entrusted to me, the Diocese of Groningen-Leeuwarden. That everyone, personally and with others, may take part in the Kingdom of God, that You bring near to us in your Son.”

I wish you all a good time of preparation or Christmas.

+ Dr. Cornelis F.M. van den Hout, Bishop of Groningen-Leeuwarden

Photo credit: ANP

Answering like Mary – Cardinal De Kesel upon taking possession of his title church

On Saturday, the feast of the Annunciation of the Lord, Cardinal Jozef De Kesel was in Rome, to take possession of the title church granted to him upon his creation as cardinal. The Basilica do Santi Giovanni e Paolo al Celio, its full title, in the heart of Rome, is an ancient church, a cardinal title since the sixth century, and previously held by no less than six future popes. Cardinal De Kesel devoted his homily to the question of how and why God loves us and what that means for us. The Dutch text linked to above is sprinkled with Italian quotations from Scripture, and I have copied these unchanged in my English translation below. The general gist of it should be clear enough.

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“Good friends, no one has ever seen God. The prologue at the beginning of the Gospel of John states this. God resides in inaccessible light. He does not belong to this created world. He is invisible, ineffable. He transcends everything that exists. But Scripture also tells us that He has wanted to be known. That He came to us to live among us. What’s more: to belong completely to us and share our existence. It is the point of today’s feast. He has asked Mary if she was willing to become the mother of His Son. We praise her today with the entire Church for having answered, “Avvenga per me secondo la tua parola”.

Why does God wish to reside among us? Of course, we humans also search the proximity of others. We search for support and a sense of security. No man lives for himself alone. We can’t do without others. But He is God, not a man. What, then, has He seen in us? Why does He want to be with us? What can He find with us that He doesn’t already have? And why did He choose to become like us? Scripture says that the reason is that He loves us, that we people and this creation are worth everything to Him. Out of love: that is indeed the only answer. But it doesn’t explain anything. It only invites the other question: why does He love like this? There is no answer to that question. It remains the mystery of His love. That is how God wants to be: not for Himself, but for us. That is the mystery of which Paul says that it was hidden in eternity, but has now been revealed in the incarnation of God’s Son.

It is striking in the story of the Annunciation that God does not impose Himself, He does not force, He does not want to act without man’s cooperation. He calls Mary, invites her, asks her. As is written so beautifully in the book of the Apocalypse, “Ecco, sto alla porta e busso. Se uno ascolta la mia voce e mi apre, io verro da lui.”  That is what happened with Mary: she heard God’s voice, she opened the door, and the Lord entered That is powerlessness of love. It has to knock and wait until the door is opened. Without man’s yes God remains powerless. But when man answers, everything becomes possible.

Jesus was once told that his mother and brothers were waiting for Him outside and wished to speak with Him. He then pointed to His disciples and said, “Mia madre e i miei fratelli sono coloro che ascoltano la parola di Dio e la mettono in pratica”. It is exactly what Mary did: she heard God’s word and acted accordingly. With her great faith, she not only received her Son in her body, but also in her heart.

But not everything was self-evident for her. She is greeted with those beautiful words we still express in the liturgy: “Il Signore è con te”.  That is the mystery of God’s love: that He wants to be there for us That is not self-evident. Not for us, and neither for me: those words frighten her. The angel puts her at ease: do not be afraid. And he also says why: You have found favour with God. Everything that God will ask her will be nothing but a sign of His great love. And when she is told that she will bear a Son, she still ask questions. How can this be, since I have no relations with a man? Only when she hears that that too will be the work of God’s grace does she speak her yes: May it be done to me according to your word. She did not immediately say yes, did not answer lightly. Her yes was conscious and free.

Friends, Mary is the image of the Church. We are called to do what she has done. “Mia madre e i miei fratelli sono coloro che ascoltano la parola di Dio e la mettono in pratica”. Today, too, He stands at the door and He knocks. It is the vocation of the Church and every one of us to answer, consciously and free, in word and action. That is also not self-evident for us, not without questions. We no longer live in a world and society where the Christian faith is commonplace. Modern society is increasingly characterised by secularism and pluralism. But in this society we are also called to be witnesses of God’s love. It is no wonder that we sometimes fearfully wonder, “Come avverrà questo, poiché non conosco uomo?” But the same message is addressed to the Church today, in the midst of all the questions and challenges: “non temere“. She is also told, “Hai trovato grazia presso Dio“. And she is also and always overshadowed by the Holy Spirit.

Friends, let us celebrate this feast of the Annunciation to Mary in great joy and gratitude. And also in hope and confidence. The Church is and remains called, not only to proclaim God’s word, but also to first hear it herself and act according to it. Let us be grateful for the way in which Pope Francis helps us to do so. Not a Church which closes itself off from the world and looks inwardly, but a Church which sympathises with the people, especially the poor or other victims of the globalisation of indifference. A Church that is close to people. That is precisely what we celebrate today: God who does not only want to be close to us, but even wanted to share our existence, human among humans.”

In the video, also shared by Kerknet, Cardinal De Kesel speaks about the purpose of cardinals having a title church, and also addresses the topic of his homily. Here, I share a translated transcript of his words on the first topic.

“You must known that the Pope is the local bishop of the city of Rome. He is not only the universal shepherd of the entire Church, but he is in the first place the bishop here, of his own community, of his own city. And originally, the cardinals are parish priests. That is to say, his immediate coworkers, with whom he built up the Christian community here in Rome. The College of Cardinals has of course become more international, but it has been held onto symbolically, that cardinals also always have a connection with the local church of Rome. And that is also an official title: one is a cardinal of the Roman church, not of the Roman Catholic, but of the church of Rome. And of course, that is a titular church now, as there is a parish priest here, this is a convent church, but they have wanted to symbolise the connection with the Pope, with the bishop of Rome.”

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^The coat of arms of Cardinal De Kesel adorns the facade of his title church.

Necessary clarification- of Amoris laetitia or of Tradition?

I am becoming increasingly convinced that Amoris laetitia itself does not need a clarification, but the Tradition in a way does. It is much like what Cardinal Müller has long been saying: the Apostolic Exhortation must be read in the context of the entire Tradition of the Church. Without the Biblical foundation, as well as the various interpretations, declarations and conclusions drawn by scholars and Popes over the centuries, Amoris laetitia, and especially the leeway it seems to create for people living in irregular situations to receive the sacraments (and especially Holy Communion), is bound to be interpreted incorrectly. And it is, as judged by the various and differing, even opposing, policies drawn up by bishops and conferences on the basis of what they read in it.

Just yesterday, the two bishops of Malta, one of them a canon lawyer, wrote that people who feel at peace with God, despite living in objectively irregular situations, can not be denied Communion. Other bishops, for example those of Poland, have been consistently saying that they can not. Four cardinals asked for clarification about Amoris laetitia and earlier papal documents about marriage and family, citing the existence of obvious confusion regarding their implementation and magisterial status. They have still received no answer, and it is clearly very unlikely that they will ever receive one. Perhaps Pope Francis believes that Amoris laetitia is clear enough – if it is read correctly, ie., as Cardinal Müller has been saying, within the context of the Tradition. If a bishop or bishops’ conference does that, there need not be any questions about the status or validity of earlier magisterial documents by previous Popes.

But instead of documents, bishops first look at people, and that is understandable and right. They have a mission to care for their faithful, and the law is ever at the service of the people and the faith. But is is a necessary service, not one that should be done away with in difficult circumstances. For the understanding and interpretation of magisterial teachings, of which Amoris laetitia is one, knowledge of what came before is indispensable. Not to safeguard the law for itself, but to be able to add to the string of signposts leading to God. A single signpost on a long road with many crossings and side roads is useless. There should always be more, if only to show us if we are still on the right track after a while.

There are always exceptions to rules, because life – and faith too – is too big to be caught on paper. Jesus also had an eye for that. He came to fulfill the law, and not to change on iota (Matthew 5:18-19), but always reached out to those who failed in keeping those laws. That is also our mission as Christians: to uphold the law, but stand with people who did or could not keep it, regardless of their reasons. Amoris laetitia does just that: it upholds the law because it is part of Tradition, and it invites us to stand with people who failed. And that is where we can always grow and develop more: not in changing laws, but in creatively helping people. Perhaps the hardest task. But also the most Christian.

Robert Kardinaal Sarah: “Naar een authentieke toepassing van Sacrosanctum Concilium”

This is a Dutch translation of Cardinal Robert Sarah’s address on the first day of the Sacra Liturgia conference, held in London from 5 to 8 July. This translation is based on the text as released via the Sacra Liturgia Facebook page. It is not a complete transcript of what Cardinal Sarah said. This is expected to be released sometime next week, after the cardinal has added a few points once he returns to Rome. In due time, this address, as well as the conference’s other papers, will be published in book form.


Dit is een Nederlandse vertaling van de toespraak die Kardinaal Robert Sarah heeft gegeven op de eerste dag van de Sacra Liturgia conferentie, gehouden in Londen van 5 tot 8 juli. Deze vertaling is gebasseerd op de tekst zoals die op de Facebook-pagina van Sacra Liturgia werd gepubliceerd. Het is geen volledige transcriptie van wat Kardinaal Sarah heeft gezegd. Het is de verwachting dat deze in de loop van de komende week wordt uitgegeven, zodra de kardinaal een aantal punten toe heeft kunnen voegen na zijn terugkeer naar Rome. Uiteindelijk zal deze toespraak, samen met alle andere die tijdens de conferentie gehouden zijn, in boekvorm uitgegeven worden.

TOESPRAAK VAN ZIJNE EMINENTIE ROBERT KARDINAAL SARAH:
“NAAR EEN AUTHENTIEKE TOEPASSING VAN SACROSANCTUM CONCILIUM”

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Ik wil in de eerste plaats mijn dank uitspreken aan Zijne Eminentie Vincent Kardinaal Nichols, voor zijn welkom in het Aartsbisdom Westminster en zijn vriendelijke begroetingswoorden. Eveneens wil ik Zijne Excellentie Bisschop Dominique Rey, bisschop van Fréjus-Toulon, danken voor zijn uitnodiging om hier met u aanwezig zijn bij de derde internationale “Sacra Liturgia” conferentie, en vanavond de openingstoespraak te presenteren. Uwe Excellentie, ik feliciteer u met dit internationale initiatief ter bevordering van de studie van het belang van liturgische vorming en viering in het leven en de missie van de Kerk.

In deze toespraak wil ik een aantal overwegingen aan u voorleggen over hoe de westerse Kerk naar een meer getrouwe toepassing van Sacrosanctum Concilium kan toewerken. Hiermee wil ik de vraag stellen: “Wat hadden de Vaders van het Tweede Vaticaans Concilie voor ogen met de liturgische hervorming?” Daarna wil ik bespreken hoe hun bedoelingen na het Concilie zijn toegepast. Uiteindelijk zou ik u een aantal voorstellen willen voorleggen over het liturgisch leven van de Kerk vandaag, zodat onze liturgische praktijk de bedoelingen van de Concilievaders beter kan weergeven.

Het is volgens mij overduidelijk dat de Kerk leert dat de katholieke liturgie de unieke bevoorrechte locus is van het verlossende handelen van Christus in onze huidige wereld, door middel van werkelijke participatie waarin wij Zijn genade en kracht ontvangen die zo nodig zijn voor onze volharding en groei in het christelijk leven. Het is de goddelijke vastgestelde plaats waar wij onze plicht tot het aanbieden van een offer, het Ene Ware Offer, aan God komen vervullen. Het is waar we onze diepgaande behoefte om God te aanbidden verwerkelijken. Katholieke liturgie is iets heiligs, iets dat door haar aard heilig is. Katholieke liturgie is geen gewone menselijke samenkomst.

Ik wil hier een zeer belangrijk feit onderstrepen: God, niet de mens, staat in het hart van de katholieke liturgie. We komen om Hem te aanbidden. De liturgie gaat niet om jou of mij; we vieren er niet onze eigen identiteit of prestaties, verheerlijken of promoten er niet onze eigen cultuur of plaatselijke religieuze gewoontes. De liturgie draait in de allereerste plaats om God en wat Hij voor ons gedaan heeft. In Zijn Goddelijke Voorzienigheid heeft de Almachtige God de Kerk gesticht en de heilige liturgie ingesteld waarmee wij Hem ware aanbidding kunnen opdragen in overeenstemming met het Nieuwe Verbond dat Christus gebracht heeft.Hierdoor, door het binnengaan van de vereisten van de heilige riten die in de traditie van de Kerk zijn ontwikkeld, krijgen wij onze ware identiteit en betekenis als zonen en dochters van de Vader.

Het is van essentieel belang dat we dit specifieke karakter van de katholieke eredienst begrijpen, want in recente decennia hebben we vele liturgische vieringen gezien waarin mensen, persoonlijkheid en menselijke prestaties te prominent aanwezig waren, bijna tot uitsluiting van God. Zoals Kardinaal Ratzinger ooit schreef: “Als de liturgie in de eerste plaats een werkplaats voor ons eigen handelen lijkt, dan wordt het essentiële vergeten: God. Het vergeten van God is het meest dreigende gevaar van onze tijd” (Joseph Ratzinger, Theology of the Liturgy, Collected Works vol. 11, Ignatius Press, San Francisco 2014, p. 593). 

We moeten volkomen duidelijk zijn over de aard van de katholieke eredienst als we de Constutitie over de Heilige Liturgie van het Tweede Vaticaans Concilie op de juiste wijze willen lezen en als we deze getrouw willen uitvoeren.

Al vele jaren voor het Concilie, in zowel missielanden als in de meer ontwikkelde gebieden, was er veel discussie over de mogelijkheid om het gebruik van de volkstalen in de liturgie uit te breiden, vooral voor de lezingen uit de Heilige Schrift, alsook voor een aantal andere onderdelen van het eerste deel van de Mis (wat we nu de “dienst van het Woord” noemen) en de liturgische zang. De Heilige Stoel had al meerdere keren toestemming gegeven voor het gebruik van de volkstaal in het toedienen van de sacramenten. Dit is de context waarin de Concilievaders spraken over de mogelijke positieve oecumenische of missionaire gevolgen van liturgische hervorming. Het is waar dat de volkstaal een positieve plaats heeft in de liturgie. Hier zochten de Vaders naar, niet naar de protestantisering van de Heilige Liturgie of instemmend met haar onderwerping aan een valse inculturisatie.

Ik ben een Afrikaan. Laat me dit duidelijk maken: de liturgie is niet de plaats om mijn cultuur te promoten. Het is veeleer de plaats waar mijn cultuur gedoopt wordt, waar mijn cultuur in het goddelijke wordt opgenomen. Door de liturgie van de Kerk (die missionarissen door heel de wereld hebben meegedragen) spreekt God tot ons, verandert Hij ons en stelt ons in staat deel te nemen in Zijn goddelijk bestaan. Als iemand christen wordt, als iemand in volledige eenheid met de katholieke kerk komt, ontvangt hij iets meer, iets dat hem verandert. Zeker, culturen en andere christenen brengen gaven met zich mee in de Kerk – de liturgie van de Ordinariaten voor Anglicanen die nu in volle eenheid met de Kerk zijn is hier een prachtig voorbeeld van. Maar zij brengen deze gaven met nederigheid, en de Kerk, in haar moederlijke wijsheid, maakt er gebruik zoals zij dat goed acht.

Eén van de duidelijkste en mooiste uitdrukking van de bedoelingen van de Concilievaders is te vinden aan het begin van het tweede hoofdstuk van de Constitutie, dat het mysterie van de Hoogheilige Eucharistie behandelt. In nummer 48 lezen we:

“Daarom geeft de Kerk zich alle zorg en moeite, dat de christengelovigen dit geheim van het geloof niet als buitenstaanders of als zwijgende toeschouwers bijwonen, maar dat zij het door de riten en gebeden goed leren begrijpen en daardoor bewust, godvruchtig en actief deelnemen aan de heilige handeling, dat zij door Gods woord onderwezen worden, zich voeden aan de tafel van ‘s Heren Lichaam en God dank brengen, dat zij het onbevlekt Offer opdragen niet alleen door de handen van de priester, maar ook tezamen met hem, en zo zich zelf leren offeren, dat zij eindelijk steeds meer door Christus de Middelaar uitgroeien tot een volmaakte eenheid met God en met elkaar, opdat tenslotte Gods alles in allen moge zijn.”

Broeders en zusters, dit is wat de Concilievaders wilden. Jazeker, ze discussieerden en stemden over specifieke manieren om hun bedoelingen toe te passen. Maar laat ons glashelder zijn: de rituele hervormingen in de Constitutie, zoals het herstel van het gebed van de gelovigen tijdens de Mis (n. 53), de uitbreiding van de concelebratie (n. 57) of een aantal van haar beleidslijnen zoals de vereenvoudiging verlangd in nummers 34 en 50, zijn alle ondergeschikt aan de fundamentele bedoelingen van de Concilievaders die ik zojuist heb omschreven. Het zijn middelen tot een doel, en het is het doel dat wij moeten behalen.

Als we naar een authentiekere toepassing van Sacrosanctum Concilium willen toewerken, dan moeten we op de allereerste plaats deze einddoelen in het oog houden. Misschien dat, als we ze met een frisse blik en met het voordeel van de ervaring van de laatste vijf decennia bestuderen, we sommige rituele hervormingen en bepaalde liturgische beleidslijnen in een ander licht zullen zien. Als sommige van deze nu moeten worden heroverwogen, om zo “het christelijk leven onder de gelovigen steeds hoger op te voeren” en “alle mensen tot de Kerk te roepen”, laat ons dan de Heer vragen ons de liefde en de nederigheid en wijsheid te schenken om dit te doen.

Ik noem deze mogelijkheid om opnieuw naar de Constitutie en de hervorming die volgde op de publicatie ervan te kijken, omdat ik niet denk dat we vandaag zelfs ook maar de eerste paragraaf van Sacrosanctum Concilium eerlijk kunnen lezen en tevreden kunnen zijn dat we de doelstellingen ervan hebben bereikt. Broeders en zusters, waar zijn de gelovigen waarover de Concilievaders spraken? Vele gelovigen zij nu ongelovig: ze komen helemaal niet meer naar de liturgie. In de woorden van de heilige Johannes Paulus II: vele christenen leven in een staat van “stille afvalligheid;” zij “leven alsof God niet bestaat” (Apostolische Exhortatie Ecclesia in Europa, 28 juni 2003, 9). Waar is de eenheid die het Concilie hoopte te bereiken? We hebben het nog niet bereikt. Hebben we werkelijk vooruitgang geboekt in het roepen van alle mensen tot de Kerk? Ik denk het niet. En toch hebben we heel veel in de liturgie gedaan!

In mijn 47 jaar als priester en na meer dan 36 jaar aan bisschoppelijk dienstwerk kan ik verklaren dat vele katholieke gemeenschappen en individuen de liturgie, zoals hervormd na het Concilie, met geestdrift en vreugde leven en vieren, en er veel van, zo niet al, het goede uit halen dat de Concilievaders verlangden. Dit is een grote vrucht van het Concilie. Maar uit mijn ervaring – nu ook als Prefect van de Congregatie voor de Goddelijke Eredienst en de Regeling van de Sacramenten – weet ik ook dat er vele vervormingen van de liturgie in heel de Kerk van vandaag bestaan, en er zijn vele situaties die verbeterd kunnen worden zodat de doelstellingen van het Concilie behaald kunnen worden. Voor ik over een aantal mogelijke verbeteringen spreek, laten we bedenken wat er gebeurde na de publicatie van de Constitutie over de Heilige Liturgie.

Terwijl het officiele hervormingswerk plaatsvondt ontstonden er een aantal zeer ernstige verkeerde interpretaties van de liturgie en deze schoten wortel in verschillende plaatsen in de wereld. Deze misbruiken van de Heilige Liturgie ontwikkelden zich vanwege een foutief begrip van het Concilie en resulteerden in liturgische vieringen die subjectief waren en meer gericht op de verlangens van de individuele gemeenschap dan op de offerdienst van de Almachtige God. Mijn voorganger als Prefect van de Congregatie, Francis Kardinaal Arinze, noemde dit ooit eens “de doe-het-zelf Mis”. De heilige Johannes Paulus II vond het zelfs noodzakelijk het volgende te schrijven in zijn encycliek Ecclesia de Eucharistia (17 april 2003):

“Deze dienst van de verkondiging van de kant van het Leergezag heeft een antwoord gekregen in de innerlijke groei van de christelijke gemeente. Zonder twijfel heeft de liturgiehervorming van het Concilie in hoge mate bijgedragen aan een bewustere, actievere en vruchtbaarder deelname aan het heilig Offer van het Altaar van de kant van de gelovigen. Op veel plaatsen is Aanbidding van het Allerheiligst Sacrament ook een belangrijke dagelijkse praktijk en wordt een onuitputtelijke bron van heiligheid. De vrome deelname van de gelovigen aan de eucharistische processie op Sacramentsdag is een genade van de Heer die ieder jaar vreugde brengt aan hen die eraan deelnemen. Andere positieve tekenen van geloof in en liefde voor de Eucharistie zouden nog genoemd kunnen worden.

Helaas is er naast dit licht ook schaduw. Op sommige plaatsen is de praktijk van de eucharistische Aanbidding vrijwel volledig verwaarloosd. In verschillende delen van de Kerk zijn misbruiken opgetreden, die lijden tot verwarring met betrekking tot het gezonde geloof en de katholieke leer ten aanzien van dit wonderbaarlijke Sacrament. Soms komt men een uiterst verengd begrip van het eucharistische mysterie tegen. Beroofd van zijn betekenis als offer wordt het gevierd als ware het eenvoudigweg een broederlijke maaltijd. Daarenboven wordt van tijd tot tijd de noodzaak van het ambtelijke priesterschap dat wortelt in de apostolische opvolging verduisterd en de sacramentaliteit van de Eucharistie wordt teruggebracht tot louter werkdadigheid in de verkondiging. Dit heeft hier en daar geleid tot oecumenische initiatieven die hoewel edel in hun motieven, toegeven aan eucharistische praktijken die in tegenspraak zijn met de discipline waarmee de Kerk haar geloof uitdrukt. Kunnen wij anders dan onze diepe droefheid over dit alles uitdrukken? De Eucharistie is een te groot geschenk dan dat wij dubbelzinnigheid en verschraling van de betekenis zouden kunnen dulden.

Ik vertrouw erop dat deze encycliek er effectief aan kan bijdragen om de schaduwen van onaanvaardbare doctrines en praktijken te verdrijven, opdat de Eucharistie verder moge stralen in heel de glans van haar mysterie (n. 10).”

Hier bestond ook een pastorale werkelijkheid: om goede redenen of niet, sommige mensen konden of wilden niet deelnemen aan de hervormde riten. Zij bleven weg of namen alleen deel aan de niet-hervormde liturgie waar ze die konden vinden, zelfs als de viering ervan niet was toegestaan. Zo werd de liturgie een uitdrukking van verdeeldheid in de Kerk, in plaats van één van katholieke eenheid. Het Concilie wilde niet dat de liturgie ons van elkaar scheidde! De heilige Johannes Paulus II werkte aan het genezen van deze verdeling, met de hulp van Kardinaal Ratzinger die, als Paus Benedictus XVI, de nodige interne verzoening in de Kerk wilde faciliteren door in zijn Motu Proprio Summorum Pontificum (7 juli 2007) te bepalen dat de oudere vorm van de Romeinse ritus zonder beperkingen beschikbaar moet zijn voor die individuen en groepen die uit haar rijkdom willen putten. In Gods Voorzienigheid is het nu mogelijk onze katholieke eenheid te vieren met respect voor, en zelfs vreugde in, een legitieme diversiteit van de rituele praktijk.

We mogen dan een hele nieuwe, moderne liturgie in de volkstaal hebben opgebouwd, maar als we niet de juiste basis hebben gelegd – als onze seminaristen en geestelijkheid niet “diep doordrongen zijn van de geest en de kracht van de liturgie”, zoals het Concilie vroeg – dan kunnen zij zelf de mensen die aan hun zorg zijn toevertrouwd niet vormen. We moeten de woorden van het Concilie zelf zeer serieus nemen: het zou “kansloos” zijn te hopen op een liturgische vernieuwing zonder een grondige liturgische vorming. Zonder deze essentiële vorming zouden geestelijken zelfs schade toebrengen aan het geloof van mensen in het eucharistisch mysterie.

Ik wil niet bovenmatig pessimistisch overkomen, en ik zeg nogmaals: er zijn vele, vele gelovige mannelijke en vrouwelijke leken, vele geestelijken en religieuzen voor wie de liturgie zoals hervormd na het Concilie een bron van veel geestelijke en apostolische vruchten is, en daar dank ik de Almachtige God voor. Maar ik denk dat u het met mij eens zal zijn, zelfs op basis van mijn korte analyse hierboven, dat we beter kunnen doen, zodat de Heilige Liturgie werkelijk de bron en het hoogtepunt van het leven en de missie van de Kerk wordt, nu, aan het begin van de eenentwintigste eeuw, zoals de Concilievaders zozeer verlangden.

Gezien de fundamentele verlangens van de Concilievaders en de verschillende situaties die na het Concilie zichtbaar zijn geworden, zou ik een aantal praktische overwegingen willen presenteren over hoe we Sacrosanctum Concilium vandaag beter kunnen toepassen. Ook al dien ik als Prefect van de Congregatie voor de Goddelijke Eredienst, ik doe dit in alle nederigheid als een priester en een bisschop in de hoop dat dit een volwassen reflectie en studie en goed liturgisch handelen in heel de Kerk zal bevorderen.

Het zal geen verrassing zijn wanneer ik zeg dat we in de eerste plaats de kwaliteit en diepgang van onze liturgische vorming moeten onderzoeken, hoe we de geest en kracht van de liturgie overbrengen op onze geestelijken, religieuzen en lekengelovigen. Te vaak nemen we aan dat onze wijdingskandidaten voor het priesterschap of het permanente diaconaat genoeg over de liturgie “weten”. Maar het Concilie drong hierin niet aan op kennis, hoewel de Constitutie natuurlijk het belang van liturgiestudie onderstreepte (zie n. 15-17). Nee, de eerste en essentiële liturgische vorming is meer een onderdompeling in de liturgie, in het diepe mysterie van God, onze liefhebbende Vader. Het is een kwestie van de liturgie beleven in al haar rijkdom, zodat we, na gedronken te hebben uit haar bron, altijd dorsten naar haar verrukkingen, haar orde en schoonheid, haar stilte en bezinning, haar verheerlijking en aanbidding, haar vermogen ons ten diepste te verbinden met Hem die in en door de riten van de Kerk werkt.

Als we hier zorg voor dragen, als onze nieuwe priesters en diakens werkelijk dorsten naar de liturgie, zullen zij op hun beurt in staat zijn degenen die aan hun zorg zijn toevertrouwd te vormen – zelfs als de liturgische situatie en mogelijkheden van hun kerkelijke missie bescheidener zijn dan die van het seminarie of de kathedraal. Ik weet van vele priesters in zulke omstandigheden die hun mensen vormen in de geest en kracht van de liturgie, en wier parochies voorbeelden zijn van grote liturgische schoonheid. We moeten niet vergeten dat waardige eenvoud niet hetzelfde is als reductief minimalisme of een verwaarloosde en vulgaire stijl. Zoals onze Heilige Vader, Paus Franciscus, leert in zijn Apostolische Exhortatie Evangelii Gaudium: “De Kerk evangeliseert en evangeliseert zichzelf met de schoonheid van de liturgie, die ook viering is van de evangeliserende activiteit en bron van een hernieuwde impuls tot zelfgave.” (n. 24)

Ten tweede denk ik dat het zeer belangrijk is dat we duidelijk zijn over de aard van liturgische participatie, van de participatio actuosa waar het Concilie toe opriep. Hierover is veel verwarring geweest in de laatste decennia. Nummer 48 van de Constitutie zegt: De Kerk wil “dat de christengelovigen dit geheim van het geloof niet als buitenstaanders of als zwijgende toeschouwers bijwonen, maar dat zij het door de riten en gebeden goed leren begrijpen en daardoor bewust, godvruchtig en actief deelnemen aan de heilige handeling.” Het Concilie beschouwt participatie als voornamelijk intern, voortkomend uit een goed begrip van de riten en gebeden. Zeker, de Concilievaders vragen de gelovigen te zingen, de priester te antwoorden, liturgische taken op zich te nemen die rechtmatig de hunne zijn, maar staan erop dat allen zich bewust zijn van wat ze doen, “godvruchtig en actief”.

Als we het belang van de internisalisatie van onze liturgische participatie begrijpen zullen we het luidruchtige en gevaarlijke liturgische activisme, dat in de laatste decennia zo prominent aanwezig is geweest, vermijden. We gaan niet naar de liturgie om op te treden, om dingen te doen zodat anderen het kunnen zien: we gaan om verbonden te worden met het handelen van Christus door een internalisatie van de uitwendige liturgische riten, gebeden, tekenen en symbolen. Wellicht dat degenen die geroepen zijn tot liturgisch dienstwerk dit zich beter moeten herinneren dan anderen! Maar we moeten anderen ook vormen, in het bijzonder onze kinderen en jonge mensen, in de ware betekenis van liturgische participatie, in de ware manier om de liturgie te bidden.

Ten derde, ik heb gesproken over het feit dat een aantal hervormingen die na het Concilie zijn ingevoerd mogelijk zijn samengesteld volgens de tijdsgeest en dat er een groeiende hoeveelheid studie door trouwe zonen en dochters van de Kerk is geweest, waarin wordt gevraagd of wat was ingevoerd werkelijk de doelstellingen van de Constitutie toepaste, of dat ze er in werkelijkheid aan voorbij gingen. Deze studie vindt soms plaats onder de noemer “hervorming van de hervorming” en ik weet dat EH Thomas Kocik over deze kwestie een doorwrochte studie heeft gepresenteerd tijdens de Sacra Liturgia conferentie in New York, een jaar geleden.

Ik denk niet dat we de mogelijkheid of de wenselijkheid van een officiële hervorming van de liturgische hervorming kunnen afwijzen, omdat haar voorstanders een aantal belangrijke beweringen doen in hun pogingen trouw te zijn aan de nadruk van het Concilie in nummer 23 van de Constitutie “om de gezonde traditie te bewaren en toch de weg te openen voor een gewettigde vooruitgang”, en dat “vernieuwingen niet plaats hebben, tenzij deze door een werkelijk en duidelijk nut van de Kerk worden vereist, waarbij men er op dient te letten, dat de nieuwe vormen als het ware organisch voortkomen uit de reeds bestaande vormen.”

Ik kan meedelen dat, toen ik afgelopen april door de Heilige Vader in audiëntie werd ontvangen, Paus Franciscus mij vroeg de kwestie van een hervorming van een hervorming te bestuderen en hoe beide vormen van de Romeinse ritus te verrijken. Dat zal een fijngevoelig werk zijn en ik vraag om uw geduld en gebed. Maar als we Sacrosanctum Concilium beter willen toepassen, als we willen bereiken wat het Concilie verlangde, dan is dit een serieuze kwestie die zorgvuldig moet worden bestudeerd en behandeld met de nodige duidelijkheid en voorzichtigheid.

Wij priesters, wij bisschoppen dragen een grote verantwoordelijkheid. Hoe leidt ons goede voorbeeld tot goed liturgisch handelen; hoe kwetst onze onachtzaamheid of wangedrag de Kerk en haar heilige liturgie!

Wij priesters moeten in de allereerste plaats aanbidders zijn. Onze mensen zien het verschil tussen een priester die met geloof viert en één die haastig viert, veel op zijn horloge kijkt, bijna alsof hij zo snel mogelijk weer terug naar de televisie wil! Priesters, we kunnen niets belangrijkers doen dan de heilige mysteries te vieren: laten we oppassen voor de verleiding van liturgische luiheid, want dat is een verleiding van de duivel.

We moeten onthouden dat wij niet de makers van de liturgie zijn. Wij zijn haar nederige bedienaars, onderworpen aan haar discipline en wetten. Wij hebben ook de verantwoordelijkheid om degenen die ons bijstaan in liturgische functies te vormen in zowel de geest en kracht van de liturgie en zeker ook haar regels. Ik heb soms priesters een stap terug doen zetten om buitengewone bedienaars de Heilige Communie uit te laten delen: dit is fout, het is een ontkenning van het priesterlijk dienstwerk evenals een klerikalisering van de leken. Wanneer dit gebeurt is het een teken dat de vorming verkeerd is gegaan, en dat het gecorrigeerd moet worden.

Ik heb ook priesters en bisschoppen gezien die, gekleed om de Heilige Mis te vieren, telefoons en camera’s tevoorschijn haalden en in de heilige liturgie gebruikten. Dit is een verschrikkelijke aanklacht tegen het begrip dat zij hebben over wat ze doen als ze de liturgische gewaden aantrekken, dus zich als een alter Christus kleden – en nog meer, als ipse Christus, als Christus zelf. Dit is heiligschennis. Geen bisschop, priester of diaken die is gekleed voor het liturgisch dienstwerk of aanwezig op het priesterkoor moet foto’s nemen, zelfs niet tijdens grote geconcelebreerde Missen. Dit priesters dit vaak doen tijdens zulke Missen, of met elkaar praten of nonchalant zitten, is volgens mij een teken dat wij opnieuw moeten nadenken over de gepastheid van deze Missen, vooral als het priesters aanzet tot zulk schandalig gedrag dat het gevierde mysterie zo onwaardig is, of als de grootte van deze geconcelebreerde vieringen tot het risico van ontheiliging van de heilige Eucharistie leidt.

Ik wil een beroep doen aan alle priester. U heeft misschien mijn artikel in L’Osservatore Romano van een jaar geleden (12 juni 2015) gelezen, of mijn interview met het tijdschrift Famille Chrétienne in mei van dit jaar. Bij beide gelegenheden heb ik gezegd dat ik denk dat het heel belangrijk is dat we zo snel mogelijk terugkeren naar een gezamenlijke richting, van priesters en gelovigen samen in dezelfde richting – naar het ooster of tenminste naar de apsis – naar de Heer die komt, in die delen van de liturgische riten waarin we ons tot God richten. Dit is toegestaan onder de huidige liturgische regels. Het is volledig legitiem in de moderne ritus. Ik denk dat het een heel belangrijke stap is om te verzekeren dat in onze vieringen de Heer werkelijk in het centrum staat.

En dus, beste priesters, vraag ik u dit waar mogelijk toe te passen, voorzichtig en met de nodige catechese, zeker, maar ook met het zelfvertrouwen van een herder dat dit iets goeds is voor de Kerk, iets goeds voor onze mensen. Uw eigen pastorale oordeel zal bepalen hoe en wanneer dit mogelijk is, maar wellicht is de eerste zondag van de Advent van dit jaar, wanneer we uitkijken naar “de Heer die zal komen” en “die niet aarzelt”, een hele goede tijd om dit te doen. Beste priesters, we zouden opnieuw moeten luisteren naar de klaagzang van God zoals verkondigd door de profeet Jeremia: “ze hebben Mij de rug toegekeerd” (2:27). Laat ons weer naar de Heer terugkeren!

Ik zou ook een beroep willen doen op mijn broeders bisschoppen: leidt u alstublieft uw priesters en mensen op deze manier naar de Heer, in het bijzonder in grote vieringen in uw bisdommen en in uw kathedraal. Vorm uw seminaristen alstublieft in de werkelijkheid dat we niet tot het priesterschap geroepen zijn om zelf in het hart van de liturgische eredienst te staan, maar om de gelovigen van Christus als medegelovigen naar Hem te leiden. Maak deze eenvoudige maar diepgaande hervorming alstublieft mogelijk in uw bisdommen, uw kathedralen, uw parochies en uw seminaries.

Wij bisschoppen hebben een grote verantwoordelijkheid, en ooit zullen we ons voor de Heer moeten verantwoorden over ons beheer. Wij bezitten niets! Zoals de heilige Paulus ons leert, wij zijn slechts “helpers van Christus, belast met het beheer van Gods geheimen” (1 Kor. 4:1). Wij hebben de verantwoordelijkheid ervoor te zorgen dat de heilige werkelijkheid van de liturgie wordt gerespecteerd in onze bisdommen en dat onze priesters en diakens zich niet alleen aan de liturgische voorschriften houden, maar de geest en de kracht van de liturgie waaruit deze voortkomen kennen. Ik was zeer bemoedigd door het lezen van de presentatie getiteld “The Bishop: Governor, Promoter and Guardian of the Liturgical Life of the Diocese”, gegeven voor de Sacra Liturgia conferentie in Rome in 2013 door aartsbisschop Alexander Sample van Portland in Oregon in de VS, en ik raad mijn broeders bisschoppen op broederlijke wijze aan zijn overwegingen zorgvuldig te bestuderen.

Hier herhaal ik wat ik elders heb gezegd: dat Paus Franciscus mij heeft gevraagd het liturgisch werk voort te zetten dat Paus Benedictus begonnen is (zie: Boodschap aan Sacra Liturgia 2015, New York City). Het feit dat we een nieuwe paus hebben betekent niet dat de visie van zijn voorganger nu niet langer geldig is. Integendeel, zoals we weten heeft onze Heilige Vader Paus Franciscus het grootste respect voor de liturgische visie en maatregelen die Paus Benedictus heeft uitgevoerd in opperste trouw aan de wensen en doelstellingen van de Concilievaders.

Staat u mij, voor ik afrond, toe een aantal andere kleine manieren te noemen die ook bij kunnen dragen aan een meer getrouwe toepassing van Sacrosanctum Concilium. Eén daarvan is dat we de liturgie moeten zingen, we moeten de liturgische teksten zingen, met respect voor de liturgische tradities van de Kerk en ons verheugend in de schatkist aan gewijde muziek die de onze is, in het bijzonder die muziek die hoort bij de Romeinse ritus, het Gregoriaans. We moeten gewijde liturgische muziek zingen, en niet slechts religieuze muziek of, erger, wereldse muziek.

We moeten de juiste balans vinden tussen de volkstalen en het gebruik van het Latijn in de liturgie. Het Concilie heeft nooit de bedoeling gehad dat de Romeinse ritus volledig in de volkstaal gevierd zou worden. Maar het wilde wel een breder gebruik ervan toestaan, in het bijzonder voor de lezingen. Tegenwoordig zou het mogelijk moeten zijn, vooral door moderne druktechnieken, om voor ieder het begrijpen van het Latijn te vergemakkelijken, wellicht voor de liturgie van de Eucharistie, en dit is natuurlijk met name gepast bij internationale samenkomsten waar de plaatselijke volkstaal door velen niet verstaan wordt. En wanneer de volkstaal gebruikt wordt moet het natuurlijk een juiste vertaling van het originele Latijn zijn, zoals Paus Franciscus recent aan mij heeft bevestigd.


Tussenkomst van Bisschop Rey

Met grote vreugde hebben we vandaag gehoord dat onze Heilige Vader, Paus Franciscus, u heeft gevraagd een studie te beginnen van de liturgische hervorming na het Concilie, en mogelijkheden te verkennen van wederzijdse verrijking tussen de oudere en nieuwere vormen van de Romeinse ritus, oorspronkelijk besproken door Paus Benedictus XVI.

Uwe Eminentie, uw oproep dat wij “zo snel mogelijk terugkeren naar een gezamenlijke richting” in onze liturgische vieringen, “naar het ooster of tenminste naar de apsis – naar de Heer die komt,” is een uitnodiging tot een radicale herontdekking van iets dat aan de wortel ligt van de christelijke liturgie. Het roept ons op om wederom te beseffen dat, in al onze liturgische vieringen, de christelijke liturgie in essentie gericht is op Christus, wiens komst wij met vreugdevolle hoop afwachten.

Uwe Eminentie, ik ben slechts één bisschop van één bisdom in het zuiden van Frankrijk. Maar als antwoord op uw oproep wil ik nu aankondigen dat, in ieder geval op de laatste zondag van de Advent van dit jaar, in mijn viering van de heilige Eucharistie in mijn kathedraal en bij andere gelegenheden zoals het past, ik ad orientem zal vieren – in de richting van de Heer die komt. Voor de Advent zal ik een brief schrijven aan mijn priesters en mensen over deze kwestie om mijn beslissing toe te lichten. Ik zal hen aanmoedigen mijn voorbeeld te volgen. Ik zal hen vragen mijn persoonlijke getuigenis, als eerste herder van het bisdom, te ontvangen in de geest van iemand die zijn volk wil oproepen om hierdoor het primaatschap van de genade in hun liturgische vieringen te herontdekken. Ik zal uitleggen dat deze verandering ons zal helpen de fundamentele aard van de christelijke eredienst te herinneren: dat het steeds op de Heer gericht moet zijn.


Kardinaal Sarah, Addendum

We moeten ervoor zorgen dat aanbidding het hart is van onze liturgische vieringen. Te vaak maken we niet de beweging van viering naar aanbidding, maar als we dat niet doen ben ik bang dat we niet altijd volledig intern hebben deelgenomen aan de liturgie. Twee lichaamshoudingen zijn hier nuttig, zelf onmisbaar. De eerste is stilte. Als ik nooit stil ben, als de liturgie mij geen ruimte geeft voor stil gebed en bezinning, hoe kan ik dan Christus aanbidden, hoe ik mij dan in mijn hart en ziel met Hem verbonden voelen? Stilte is zeer belangrijk, en niet alleen voor en na de liturgie.

Zo is ook het knielen bij de consecratie (tenzij ik ziek ben) van belang. In het westen is dit een lichamelijke handeling van aanbidding die ons nederig maakt voor onze Heer en God. Het is in zichzelf een gebedshandeling. Waar knielen en buigen uit de liturgie zijn verdwenen moeten ze worden teruggebracht, in het bijzonder in verband met het ontvangen van onze Heer in de heilige communie. Beste priesters, vorm uw mensen, waar mogelijk en met pastorale prudentie, zoals ik eerder zei, in deze prachtige handeling van aanbidding en liefde. Laat ons wederom neerknielen in aanbidding en liefde voor de Eucharistische Heer!

In verband met het geknield ontvangen van de heilige communie  wil ik verwijzen naar de brief van de Congregatie voor de Goddelijke Eredienst en de Regeling van de Sacramenten uit 2002, die duidelijk maakt dat “elke weigering van de Heilige Communie aan één van de gelovigen op basis van zijn of haar knielende houding is een ernstige overtreding van één van de meest fundamentele rechten van de christengelovigen” (Brief, 1 juli 2002, Notitiae, n. 437, nov-dec 2002, p. 583).

Het correct kleden van alle liturgische bedienaren op het priesterkoor, inclusief de lectoren, is ook van groot belang, wil dit dienstwerk als authentiek beschouwd worden en wil het uitgevoerd worden met het decorum passend bij de heilige liturgie – ook de bedienaren zelf dienen de juiste eerbied te tonen voor de mysteries die zij toedienen.

Dit zijn enkele voorstellen: ik ben er zeker van dat er vele andere gedaan kunnen worden. Ik leg ze u voor als mogelijke manieren om verder te gaan naar “de juiste manier om de liturgie innerlijk en uiterlijk te vieren”, dat natuurlijk het verlangen was dat Kardinaal Ratzinger aan het begin van zijn grootse werk, De Geest van de Liturgie, uitdrukte (Joseph Ratzinger, Theology of the Liturgy, Collected Works vol. 11, Ignatius Press, San Francisco 2014, p. 4). Ik moedig u aan om alles te doen dat u kunt om dit doel te realiseren, dat volledig in overeenstemming is met dat van de Constitutie over de Heilige Liturgie van het Tweede Vaticaans Concilie.

 

 

Ready for launch – a new translation of the Lord’s Prayer

prayerThe Dutch and Flemish bishops announced today that the new translation of the Lord’s Prayer, drafted over the past couple of years as a first step to come to a completely new translation of the Roman Missal, will enter into effect on 27 November of this year, the start of Advent. In August of 2014 the new translation was already presented, and I discussed the changes at that time in this blog post.

The two bishops’ conferences each delegated a member to sit ona joint commission preparing the new translation. For the Netherlands that is Bishop Jan Liesen of Breda, and for Belgium it is Archbishop Jozef De Kesel of Mechelen-Brussels. Both prelates have released explanatory notes announcing the change: Bishop Liesen back in 2014, and Archbishop De Kesel today.

The translation itself, as I have outlined in the blog post I linked to above, is not extremely different from the existing texts, although the differences will certainly be noticeable when it comes into use, and could be considered an amalgamation of both. A noteworthy change is the translation of the word tentationem, temptation in English. In his note, Archbishop De Kesel discusses the new translation of this word:

de kesel“Until now this word has been translated as “bekoring” [temptation]. The Greek has peirasmos. This can be translated as both “bekoring” and “beproeving” [ordeal/test]. Most often this is translated as “beproeving”. So “beproeving” is the more concordant translation of the Greek basis. Translating it as “bekoring”, furthermore, presents a theological problem. “Bekoren” means to incite to evil. In Scripture this is said of the devil, not of God. God does not try and encourage man to commit evil. In that sense it is not God who tempts us, as the Letter of James (1:13) explicitly says. James responds here to an incorrect understanding of temptation or testing. It is not God, but, “when a man is tempted, it is always because he is being drawn away by the lure of his own passions”.

Yet it is an undeniable Biblical concept that God can test someone’s faith. For example, Abraham was tested, and so Jesus was tested also. “Thereupon, the Spirit sent him out into the desert:  and in the desert he spent forty days and forty nights, tempted by the devil” (Mark 1:12-13). The wording is striking and to the point: it is the Spirit who sends Jesus to the desert to be tested for forty days by Satan. The Spirit of God does not lure us into doing evil and tests us in that way, but He can bring us into situations in which our faith is being tested. These are situations in which we are presented with the unavoidable choice: for God and thus against evil, or for evil and thus against God. Only in and through the testing you know whether or not you really believe in God. Whether you, like Abraham, trust Him unconditionally, even in the darkest hour. This is also the meaning of the forty years in the desert. As Deuteronomy 8:2 says: “the Lord thy God led thee through the desert, testing thee by hard discipline, to know the dispositions of thy heart”.

Hence the meaning of the final prayer in the Our Father. We do not ask God not to tempt us. He doesn’t. But we do ask Him not to test us beyond our abilities. And this is not just any test. It is about whether or not, when it really matters, we do not deny our vocation as Christians. That, as happened to Simon Peter, we would say, when things get dangerous, “No, I do not know Him.” That is what we ask God earnestly in the last prayer of the Our Father: do not lead us to that ordeal.”

Bishop Liesen explains the process by which the new translation was arrived at:

liesen“Although the Altar Missal for the Dutch Church Province of 1979 included an ecumenical text of the Lord’s Prayer, the Netherlands and Flanders did not succeed in realising a joint translation of the Our Father as part of the liturgy renewal following the Second Vatican Council. All attempts came to naught. […]

The current review of the translation of the Order of Mass on behalf of the Dutch and Flemish bishops was seen by the joint commission as a unique opportunity to realise a joint text of the Lord’s Prayer for the entire Dutch language area. Following the Second Vatican Council new translations of the Our Father had already been realised and introduced in other language areas. The Congregation for Divine Worship and the Discipline of the Sacraments made it known that, as part of the review of the Missale Romanum, a joint Dutch text of the Lord’s Prayer was diserable.

Starting point in achieving a new translation was to stay as close as possible to the familiar Flemish and Dutch texts and therefore maintain what is the same in both translations. Attention also had to be paid to the source text and understandability and the ecumanical translations also had to be consulted. The joint commission entrusted the task of developing a proposal in this sense to a Dutch and a Flemish exegete, who quickly presented a result which was adopted in full by the commission.”

So it took fifty years for an attempt to create a new translation of the Lord’s Prayer to succeed, and now it was only a matter of months. I suppose that shows how the polemics and pasionate differences of opinions following the Second Vatican Council have finally settled into a situation where bishops can agree on said translation. I say ‘bishops’ for a reason, since the general tone of the reaction I see on social media is one of disregard, mockery even, coupled with, in some cases, the decision to stick with the old familiar text. There are definitively parallels to be drawn with the introduction of the new English translation of the Missal in 2010. It’ll be interesting to see how the new translation will be accepted come Advent.

Some thoughts about Amoris laetitia, doctrine, mercy and Communion

While it is far from the main point of Amoris laetitia or the Synod of Bishops assemblies that preceeded it, the question of whether divorced and remarried Catholics can receive Communion is one that has kept people occupied both during and after the publication of the Post-Synodal Exhortation. That is in part due to the fact that Amoris laetitia does not give a clear answer*, although Pope Francis has indicated that he does not aim to change Church teaching with his text. And current Church teaching is that people whose first married is considered valid and who are in a relation with someone else are objectively adulterous and thus can not receive Holy Communion. Of course, the bare words of the law do not – and can not – take the specific situation of every couple into account, and are therefore necessarily general.

Amoris laetitia instead discusses the pastoral approach to people in such situations, and this is the place where the specifics of an individual relationship, marriage, divorce and second marriage can be discussed and interpreted. That still does not mean that the law can be changed there, but it is the place where understanding can be given, different ways in which a person can be a part of the life of the Church (a major focus of the Exhortation) and also where solutions to normalise their situation (called ‘irregular’ in Church legalese) can be found.

I have seen many comments which interpret the legal considerations as some form of punishment for people failing in marriage. This is of course not so. The law deals with factual situations, not with the reasons for the existence of those facts (although these can be taken into account when a court is asked for an opinion or verdict in a specific case).

In the end, and I have said this before, Jesus Himself gave the perfect summary of how to relate to people who, for whatever reason, failed to live up to the ideal. In the Gospel of John, chapter 8, we read of Jesus’ encounter with a woman caught in adultery. After an episode in which He confronts the scribes and Pharisees with their own hypocricy, the Lord tells the woman that he will not condemn her (mercy, the pastoral approach), but also that she should not sin from then on (the law). The law is clear, but never asks for the condemnation of people.  Jesus forgives our past mistakes, but also asks us not to make the same mistakes again. And in the situation of divorced and remarried Catholics it is clear that this means that we should not condemn the people concerned, but welcome them into our Church communities. But at the same time it is clear that they can’t continue in their objectively sinful state (just like the woman in the Gospel can’t continue sleeping around with other men). What exactly can and must change in each specific situation is a matter for the pastoral sphere, where the law provides a framework.

And here Pope Francis’ sadness, expressed during Saturday’s flight back from Lesbos, at how too many people only focus on this specific question, becomes understandable. The context of the mistakes made is not inconsequential; their causes lie elsewhere and affect the entire edifice of marriage and family. It is about more than Communion (which no one has a right to, anyway): it is about broken families, divorce, adultery, economic uncertainty, unwillingness or inability to get married, falling birth rates… Yes, access to the sacraments, or lack thereof, is one of the consequences of these crises, but we should not make the mistake of considering it the only one.

Yes, there is a development of doctrine, as many have said. Not of its roots, which lie in the Gospels and the Tradition of the Church, the bedrock on which the faith grows, but in the application, the choices we make which result in the tree of faith bearing much fruit. We need both, roots and fruit.

*And no, that infamous footnote 351 is no clear answer either, as it mentions sacraments, of which there are seven, and not Holy Communion to the exlucion of the other six.

Bishops on Amoris laetitia

While there will be a precious few who have already carefully studied all of Amoris laetitia, the vast majority of us, so soon after its publication, won’t have. But that does not mean that there are no opinions (some ultra-orthodox channels have gone beyond themselves in pointing out how dangerous the Exhortation and Pope Francis are for us poor Catholics… but such irresponsible agenda-driven writing is another story altogether).

The bishops of the world have had a head start in reading the text, albeit a small one, as Archbishop Mark Coleridge of Brisbane, Australia tweeted this as late as last Wednesday:

I will share some of the thoughts and opinions of local bishops in this post, which may be a guide in looking at the actual text as we read it, taking our time as Pope Francis suggested, for ourselves. Some excerpts from their various commentaries:

dekorte2Bishop Gerard de Korte, bishop-elect of ‘s-Hertogenbosch and Apostolic Administrator of Groningen-Leeuwarden: “As far as I can see the Pope tries, in the first place, to be a pastoral teacher. … In Amoris laetitia Francis pleads for an inclusive Church. The Pope does not want to build walls, but bridges. People who have failed in relationships are also a part of the Church and must be able to continue with their lives. Wise pastors can, in the privacy of pastoral encounter, support failing people and help them, so that they can continue with the journey of their lives. It is about continuous dialogue with people who, even when they have fallen short, are and remain God’s creatures.”

5a9cb713fa77e634993fee309c99be46_b9478b025386639ff26f12b5fc4db73dBishop Jan Hendriks, Auxiliary Bishop of Haarlem-Amsterdam: “The Exhortation has a very strong pastoral spirit. The text breathes understanding and love for all people. Nothing is being rationalised or denied, no new doors are opened that were closed, but throughout the entire document there is a warm, ‘inclusive’ spirit: you belong, even when the situation you are in is not perfect. Besides, we are all people “on our way”. Developing what’s good and involving people where possible is the starting point of the ‘divine pedagogy’ that the document intends to promote. Teaching remains teaching, but what matters here is the approach of people and that is open, warm and pastoral.”

hesseArchbishop Stefan Heße, Archbishop of Hamburg: “The Pope is aware of the realities of life of the people of today. In the past decades this reality has changed more than in the centuries before. On the other hand, Francis makes clear: we do not reject our ideals. But we must consider anew how people can live according to them. We must succeed in building a stable bridge between ideal and reality. The Pope consciously made no new regulations. He rather wants to provide the means to promote the formation of people’s conscience.”

Dr. Heiner Koch, Erzbischof von BerlinArchbishop Heiner Koch, Archbishop of Berlin: “I see this text as a great invitation to the local Churches, to commit ourselves even more to marriage and family, in marriage preparation, the guidance of married couples, but also in the attention to remarried divorcees and single parents. … Pope Francis rejects any “cold bureaurcratic morality” and describes all pastoral care as “merciful love”, which is “ever ready to understand, forgive, accompany, hope, and above all integrate” (n. 312).

150608kutschkeMsgr. Andreas Kutschke, Diocesan Administrator of Dresden-Meißen: “The text reminds us that the loving God cares for every person and wants him to grow towards Him. That is our good news to the whole of society. The actions of the Church regarding marriage and family must always direct themselves to that. The challenges of the Gospel should not be concealed, but addressed in a timely and comprehensible manner. That is the tone of this multilayered text.”

archbishop ludwig schickArchbishop Ludwig Schick, Archbishop of Bamberg: “The Pope shows himself a realist in Amoris laetitia. He knows that marriage and family need special attention in Church and society today, so that they can really be lasting communities of love. That is why, in addition to the fundamental statements, based on the Bible and the Tradition of the Church, about the beauty, richness, value and necessity of marriage, it is important for the Pope that marriage preparation and the guidance of families gets a closer look. State and society, employers, associations and individuals are encouraged to support marriage and family more and give them the necessary assistance.”

van looyBishop Luc Van Looy, Bishop of Ghent: “Amoris laetitia is in the first place a pastoral and not a doctrinal document. This means that it departs from reality as it exists in all its complexity and diversity. That reality is listened to, and not in the first place condemned. The good that is present must be promoted and given the chance to grow. A pastoral approach means: walking together (synodal) in joy (laetitia), but also in difficult times and crises that people go through in relationships and the raising of children. This must happen with sensitivity, with a lot of respect, tactfully and patiently, in dialogue and without preconceptions. Secondly, this pastoral approach is an inclusive approach. This means that no one is excluded. That is the baseline, if you will, of the entire document, which can be summarised in the key words in the title of the important eighth chapter: Accompanying, discerning and integrating. The Church must do all to let people, in whatever situation they find themselves, be part of the community. That returns like a refrain.”

22a4937a8468aea098eebd462e1106edBishop Rudolf Voderholzer, Bishop of Regensburg: “Amoris laetitia is an attractive and inviting text, a hymn on God-given love. It contains neither generalisations nor blanket solutions. I hope very much that chapters two and three, which recall in a new and fresh way the Biblical and doctrinal basis of conjugal love, will be read and internalised. Of course the Holy Father especially takes those situations into account, in which people are threatening to fail or have failed to achieve the ideal. It is the wish of the Church, the Pope says, “to help each family to discover the best way to overcome any obstacles it encounters” (AL 200).”

foto_1386335339Bishop Frans Wiertz, Bishop of Roermond: “In his text, the Pope wants to emphasise mercy. Although nothing changes in the ideal of marriages and the rules surrounding receiving the sacraments, the Pope invites everyone in the Church to find ways in which no one will have to feel excluded. These words of the Pope are important for many Catholics, as they want to clarify that the ideal of a good life can always only be achieved via a way which knows imperfections in reality. Although no one can afford to accept broken or unwanted situations, at the same no one is excluded or treated second-rate because of the situation in which they find themselves.”

woelki32Rainer Maria Cardinal Woelki, Archbishop of Cologne: “It is above all important for Pope Francis that the Church is close to people, that she avoids every appearance of idealistic exagerration, indifferentiated judgement, loveless condemnation or even exclusion. This attitude of closeness, a “humble realism” and mercy remains in tension with the fact that the Church is always ‘Mater et Magistra’, mother and teacher, which does not witthold the people anything that the Creator has wanted in Creation and taught through Christ.”

Geburtstag_bischof_konrad_zdarsa_2009-11-06Bishop Konrad Zdarsa, Bishop of Augsburg: “In the introduction, the Holy Father recommends not to read it hastily. That is why I will not be commenting in haste. Read those sections that are important to you in your situation, relate to them in all peace in your family, consider them also carefully in your parish communities and pastoral councils.”

An ‘existential document’- Cardinal Eijk present Amoris laetitia

Per the request of Pope Francis, bishops’ conferences everywhere officially presented his Post-Synodal Exhortation Amoris laetitia today. In the Netherlands, Cardinal Wim Eijk, president of the conference and two-time participant in the Synod of Bishops assemblies that are now concluded with this document, did the local honours here. Below is my translation of his remarks:

Cfh8fObWcAELPUc.jpg

^Cardinal Eijk with Patrizia, Massimo and Davide Paloni at the presentation of Amoris laetita this afternoon. The cardinal attended both Synod assemblies, and the Paloni’s, including little Davide, participated in the second. (photo credit: KN/Jan Peeters)

“Today is an important day in the pontificate of Pope Francis. Today is the crowning moment of an extensive journey which he began soon after the start of his pontificate: a journey with the goal of starting a process of reflection in the Church regarding pastoral care in the fields of marriage and family. There are different reasons for that: the Christian vision on marriage and family is understood, accepted and practised less and less in a world which is getting increasingly secularised. This is manifested most clearly in the western world, where secularisation has advanced so much that in many places, and especially in western Europe, Christians have become a minority. But a secularisation trend is manifest everywhere in the world under the influence of social media, albeit not to the same extent in all places and in some parts of the world only in certain circles. Partly because of distrust towards institutions and the reluctance to make definitive choices for life, certainly in western Europe a minority of Catholics enters into sacramental marriage. In addition, there are fewer people who get married civilly and the choice for simply living together is generally made. On the other hand we see many people who have chosen marriage and get stuck in it and – often after a painful process for both – divorce.

The openness of marriage to receiving and raising children, as the teaching of the Church upholds on Biblical basis, is also no longer seen as an essential value of marriage. Other relationships than that between man and woman are increasingly treated as equivalent to marriage, either de facto or by law. Under the influence of gender theory, the differences between the genders are generally no longer traced to the biological differences between man and woman, but seen as a personal and autonomous choice.

The pressing question with all these developments is: how can the Church find ways of pastoral care and proclamation to present her teachings about marriage and family in such a way that it is understood better and reaches more people? Ways by which she can also help couples and families to live according to God’s intentions. In order to find answers to these questions Pope Francis started this aforementioned journey of reflection. This journey included two assemblies of the Synod of Bishops. An Extraordinary Assembly, in which the presidents of the bishops’ conferences of the entire world Church took part and which took place in October 2014. Subsequently an Ordinary Assembly took place in October of 2015, in which bishops who were selected by the conferences they belonged to took part. I attended the Extraordinary Synod in 2014 as president of the Dutch Bishops’ Conference. In 2015 I attended the Ordinary Synod as elected representative of the Dutch Bishops’ Conference.

For both Synods, Pope Francis appointed a number of Synod fathers of his own choosing. He also invited married couples to witness of the way in which they put the Catholic vision of marriage and family into practice. He also invited a Dutch couple for the last Synod, Massimo and Patrizia Paloni. They attended with their youngest child, Davide. They will speak later.

It should be clear that this was a major journey, requiring a lot of work, when we realise that a preparatory document, the Lineamenta, was written for both Synods by the General Secretariat of the Synod of Bishops. A worldwide consultation was held about it. Based on this a working instrument, an Instrumentum laboris, was created for both Synods. Both Synods recorded the result of their deliberations, each in their own final document. The final documents were the Synod fathers’ advice to the Pope.

Today we witness the conclusion of this major journey, with the publication of the so-called Post-Synodal Exhortation, with the title Amoris laetitia (The joy of love). In it Pope Francis presents his final conclusions about the Synod’s discussions. Regarding the journey’s length and the importance of the topic for the Church we can comfortably charactise the publication of this Post-Synodal Exhortation as a decisive moment in the pontificate of Pope Francis.

As before he surprised Church and world with this publication, in several ways. Personally, I had to re-arrange my agenda for this week to prepare this presentation of this document of 325 paragraphs and almost one hundred closely-printed pages. It will take some time before one has absorbed the complete and rich content. The Pope himself advises not to read the Exhortation hurriedly, but study it and take it in in peace.

Also surprising is the character of the document. I would qualify the Post-Synodal Exhortation as ‘a Church document with a notably existential character’. This is something we are used to with Pope Francis, you will say, but here, at least, it is even more notable than in his other publications. Of course in the first place Pope Francis presents the teachings of the Roman Catholic Church regarding marriage and family. He also devotes plenty of space to the difficulties that people experience in understanding, applying and upholding those teachings.

Pope Francis is aware that this does not always involve resistance to the teachings of the Church. The choice for a civil marriage alone or cohabitation alone is often not motivated by a rejection of Christian marriage, but also by cultural and contingent situations: prevailing distrust towards institutions in general, the difficulties many have in accepting a specific state of life and obligations for the rest of their lives, problems finding work, finding permanent employment or assuring themselves of an adequate income, because of which they consider marriage a “luxury” (n. 294).

Regarding so-called irregular situations, that is to say situations in which people are in a relationshop which is not, or not in all aspects, in accord with the demands of Church teachings, the Pope urges all who work in pastoral care to approach these people with great mercy. Without letting go of Church teachings or compromising them, but by accompanying and being close to these people with a lot of love and patience. People in irregular situations should not be excluded from Church activities, but be integrated as much as possible. It is essential, according to the Pope, that priests and others who work in marriage care try and make the best possible ‘discernment’. He understands this as the constant effort to illuminate the concrete reality of life, the situations and relationships in which people live, with the Word of God. And he also recommends that they look for the openness that may be present in people in irregular situations, to yet shape their relationship according the teachings of the Church.

The Exhortation has nine solid chapters. It is of course no surprise that Pope Francis describes the Biblical vision on marriage and family in the first chapter “in light of the Word”. In the second chapter he comprehensively discusses modern reality and the current challenges of the family. The Pope emphasises in Chapter III that amidst all modern difficulties for the family, we must look towards Jesus, who will fulfill God’s plan with us, and so (re)discover the vocation of the family. In short, this chapter present a summary of Church teachings regarding marriage and family. Chapter IV continues this line with an exposition on marital love, based on the canticle of love written by the Apostle Paul (1 Cor. 13:4-7; n. 90). In Chapter V, “Love made fruitful”, the Pope emphasises that conjugal love presumes an openness to new life. In Chapter VI, “Some pastoral perspectives”, the Pope discusses the need to find new ways for marriage and family care, limiting himself to several general starting points. He sees the development of more practical initiatives as a task for the various bishops’ conferences, parishes and communities. Chapter VII is about the raising of children and Chapter VIII about the accompaniment of fragile relationships. The final Chapter IX, about the spirituality of marriage and family, is emblematic for the existential character of the document, as it points out some ways to develop a solid faith life in the family, as well giving common and personal prayer an established place in it.

I want to address one other topic seperately, which has played a major role during both Synods, and this is the question of whether people who are divorced and civilly remarried can receive Communion. In the Post-Synodal Exhortation, Pope Francis addresses this topic in two places, but he does not speak of people who are divorced and civilly remarried, but more broadly about people who are divorced and live in a new relationship. These people, the Pope says, should not have the feeling that they are excommunicated (n. 243 and 199). It is important to emphasise that he is not saying anything new here. Excommunication is an ecclesiastical punishment which someone can legally incur automatically, which can be legally declared after having been incurred or which can be imposed by verdict after serious misbehaviour or crimes. The situations in which this happens are limited: they includes a limited number of situations, and the situation of people who are divorced and have begun a new relationship is not among these. But nowhere in the Exhortation does the Pope say that they can receive Communion. Regarding people who are divorced and in a new relationship, this means that the traditional praxis, that they can not receive Communion, and which was formulated as follows by Pope John Paul II in Familiaris consortio in 1981 remains current:

“However, the Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church’s teaching about the indissolubility of marriage.” (n. 84)

In Chapter VIII of the Exhortation Pope Francis answers the question of what the Church could offer people in these situations, and says what has been mentioned above: people working in pastoral care must accompany these people and consider how they can be involved in the life of the Church as much as possible. It is important to realise here that God’s mercy is not only received by means of the sacraments, but also by listening to and reading the Word of God and through prayer.

As mentioned, this papal document has the title Amoris laetitia, the “joy of love”. It is our duty as Church to promote and protect that joy, convinced that that joy is beneficial for married couples and families as well as for us as society. It is therefore our duty to be close to married couples and families and accompany them according to our abilities with our prayer and pastoral care, especially when they carry the heavy and painful burden of a marriage or family life that is broken. With this Exhortation the Pope urges us to do so.

Pope Francis concludes his Exhortation with a prayer to the Holy Family (Jesus, Mary and Joseph):

“Holy Family of Nazareth,
make us once more mindful
of the sacredness and inviolability of the family,
and its beauty in God’s plan.””