Against Limburg bishop, Catholic conservatives aim, shoot and completely miss the mark

csm_Portrait-Bischof-Baetzing-im-Bischofsgarten_int_20f2d8ef34Flyers, an online petition, a banner in front of his residence, security measures at Mass… What has Bishop Georg Bätzing done to warrant such an outpouring of protest? Well, according to reports by Katholisch.de he has done nothing more than correct a mistake made by a local parish community.

In November, the community of Hochtaunus in the Diocese of Limburg  was revealed to feature a PDF-file of contact addresses for ‘people in need’ on their website. Among these was a Lutheran charity which assists people in the first bureaucratic steps towards procuring an abortion.

Following this revelation, the diocese had the address removed immediately from the list, as abortion is, of course, completely incompatible with the Catholic faith. Nonetheless, Bishop Bätzing is now being accused of directly promoting the murder of children in the womb. Diocesan spokesman Stephan Schnelle rightly condemns this accusation as “nonsense” and “perfidious”. The diocese is now taking legal action against web portal Katholische.info, which has set up the online petition against the bishop* and continues making the accusations against him, as well as to others who can be held accountable for the aforementioned protests (it is, for example, as yet unclear who actually erected the banner in front of Msgr. Bätzing’s home).

Obviously, katholisches.info was right in pointing out that the charity on the Hochtaunus list provided services which are incompatible with Catholic teachings regarding the dignity of life. While one can wonder how it ever ended up on that list, the diocese acted appropriately in removing it immediately. Asked for a comment, spokesman Schnelle stated back in November, “The protection of life is of the highest priority for the bishop and the diocese”.

The actions against Bishop Bätzing and the Diocese of Limburg are grossly disproportionate. In fact, it does more harm than good to the goal of defending human life, not just to the persons undertaking these actions, but to all who think that killing unborn children is no solution to anything.

*The petition calls for legal action against bishop and diocese. According to German law, the dissemination of advertisements for abortions “for financial benefit or in a grossly offensive manner” is punishable with imprisonment for up to two years or a fine.

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A little prayer for Christmas

prayerA little prayer I whipped up this morning for my wife to use in her school’s Christmas celebration. As it was to be prayed before (and, it is hoped, with) an audience of teens who are generally only vaguely familiar with the act of prayer and the Christian faith as a whole, I chose to focus mostly on human kindness and charity instead of more difficult theological concepts such as the Incarnation. Still, Christmas can’t exist without God, the Light of the world, the Word become flesh, so even when celebrating with people unfamiliar with such things, it is no good to be so general as to ignore that world-changing event.

And, yes, there are traces of the well-known prayer of St. Francis in there.

“Lord God,

We celebrate Christmas. In the darkest time of the year we celebrate that it became Light. That Light enlightens our world and ourselves.

We see that there is much that is wrong, that people do things that harm others and the world. We, too, sometimes make mistakes.

We celebrate Christmas. A new beginning. The child in the manger shows us that beginning. Now, at the start of the Christmas holidays, in which we will also begin a whole new year, we want to ask You to keep lighting our way. So that we can bring peace where there are fights and arguments, joy where there is sorrow, hope where people no longer know where to go, light in the darkness.

And when we may find ourselves in darkness, may we also encounter people of light.

We celebrate Christmas.

Amen.”

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

Another inside impression – Bishop Aerts on ‘baby bishops’ school’.

As a follow-up on my blog post of 15 September, Bishop Lode Aerts, appointed to the Diocese of Bruges in October of last year, looks back with enthusiasm on his participation in the “baby bishops’ school”.

A colourful company

They were eight busy days in Rome for the 120 new bishops. And what colourful company! Imagine: the new bishop of Gibraltar [Carmelo Zammit] works for 25,000 Catholics, the new auxiliary bishop of Toronto [Robert Kasun]  for 2 million. In Peru, the new bishop of Caravelí [Reinhold Nann] works with 15 generally young priests. In German Munich his new colleague [auxiliary Rupert Graf zu Stolberg] has more than 400 in active service. Some bishops have been sent to very rural dioceses. The expansive French Diocese of Limoges [Pierre-Antoine Bozo], for example, has not a single urban centre. Elsewhere, the bishops reside in great cities such a New York or the Mexican industrial city of Monterrey, [auxiliaries Heriberto Pérez and Oscar Tamez Villareal] with 4 million inhabitants. There are also worlds of difference in the area of caritas. The Polish [Arch]diocese of Czestochowa [auxiliary Andrzej Przybylski] receives throngs of pilgrims, but has no immigrants at all. The Latin bishop of Beirut [Cesar Essayan], with his small community of Catholics, tries to do something for the two million Syrian refugees and the one million Palestinians in the camps, while the population of Lebanon numbers barely 4 million!

Regardless of how different the situations are, the challenges seems to be the same everywhere: how to become Christians in our modern culture?\

Among the many conferences, this was best expressed by the witness of Cardinal Cardozo from Venezuela [the archbishop of Mérida]. He quoted abundantly from the homilies and writings of his former colleague and friend, the then-Bishop Jorge Mario Bergoglio. How to be a Christian? How to be a good bishop? Long before he became Pope Francis, the answer often resounded in his homilies; “This is how you become a Christian or bishop: through the joy of the Gospel.” Or: “By descending into the needs of yourself and of the other. By being touched by the other.” And… “through the authenticity of your way of life.”

2017.09 met paus Franciscus 2

Cordial and relaxed

That idea about way of living was not limited to words. It was tangible during the course. The atmosphere was especially cordial and relaxed, even though the program was often very full. We started at 7:30 in the morning and did not stop until 10:30 in the evening. The participation of Secretary of State Parolin and many other cardinals did not detract from the simplicity and fraternity. On the contrary, there was always a great sense of solidarity in the conference hall and in the refectory, in the chapel and in the garden, in the transfers by bus and the discussions in language groups. Some called it a Francis effect. All the same, the cordial reception by the pope on the final day was in that line.

Completely himself and with a joke, Pope Francis bade us farewell:

“God was already present in your dioceses when you arrived and will still be there when you are gone.”

New bishops in summer

Everything, including the Church, slows down over summer. As a result, there are few appointments and consecrations of bishops in August. Nonetheless, Germany gained two of them: Msgr. Peter Kohlgraf was consecrated as bishop of Mainz on 27 August and Msgr. Franz Josef Gebert became the third auxiliary bishop of Trier last Sunday.

These two consecrations fill out the roster of German bishops: there are no vacant sees or auxiliary bishop positions among the 28 (arch)dioceses in the country. This, however, is not a situation that will continue for long: Würzburg’s Bishop Friedhelm Hofmann is already 75, while Hildesheim’s Bishop Norbert Trelle reached that age today. Both dioceses can therefore expect a new bishop relatively soon (barring any exceptional circumstances, such as in the Austrian diocese of Innsbruck, which has been awaiting a new bishop since November of 2015).

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^Bishop Peter Kohlgraf, flanked by Cardinal Reinhard Marx, Archbishop Stephan Burger and Cardinal Rainer Woelki, greets people gathered after his consecration.

Bishop Kohlgraf is the successor of Cardinal Karl Lehmann, who headed the Diocese of Mainz for 33 years until his retirement in May of 2016. It is a public secret that the cardinal had wanted his auxiliary Bishop Udo Markus Bentz to succeed him, but the latter’s appointment as Bishop Kohlgraf’s vicar general can be seen as a form of continuity with the Lehmann era. The previous vicar general, and diocesan administrator during the year-long sede vacante, Msgr. Dietmar Giebelmann, has been appointed as episcopal vicar for, among others, migration and integration, thus indicating some of the initial points of focus of the new bishop.

Bishop Franz Gebert was appointed to fill the position left by Bishop Helmut Dieser, who was appointed as Bishop of Aachen in September of last year. Like other German dioceses, Trier has a standard number of auxiliary bishops, in this case three, as episcopal vicars for individual pastoral areas are made bishops as a rule. Bishop Gebert headed the diocesan charity office before his appointment as auxiliary bishop, and will continue in that role as episcopal vicar for the caritas. Additionally, he will be responsible for pastoral visitation in the Trier area on behalf of Bishop Stephan Ackermann.

csm_bischofsweihe_gebert_3_sep_-131_fbd3adae86

Bishop Franz Gebert (front row, second from right) poses with the other bishops hailing from the Diocese of Trier: front row: Leo Schwarz (auziliary bishop emeritus), Robert Brahm (auxiliary bishop), Stephan Ackermann (ordinary), Franz Gebert, Jörg Peters (uxiliary bishop), Alfred Kleinermeilert (auxiliary bishop emeritus). Back row: Helmut Dieser (bishop of Aachen), Felix Genn (bishop of Münster), Georg Bätzing (bishop of Limburg).

Photo credit: [1] Stefan Sämsmer, [2] Bistum Trier

Four Cardinals continue their quest for clarity

The four ‘dubia’ cardinals – Walter Brandmüller, Raymond Burke, Carlo Caffarra and Joachim Meisner – after not receiving any official response from either Pope Francis or Cardinal Gerhard Müller on the questions they submitted to the Holy Father regarding the interpretation of specific doctrinal points in Amoris laetitia, have requested an audience with the Pope. They did so in April but, just like their original dubia, have received no response to their request. Mirroring previous actions, they have now made their audience request public. Sandro Magister has the full text, which I share below.

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The letter was written by Cardinal Caffarra on behalf of himself and the other three cardinals.

Most Holy Father,

It is with a certain trepidation that I address myself to Your Holiness, during these days of the Easter season. I do so on behalf of the Most Eminent Cardinals: Walter Brandmüller, Raymond L. Burke, Joachim Meisner, and myself.

We wish to begin by renewing our absolute dedication and our unconditional love for the Chair of Peter and for Your august person, in whom we recognize the Successor of Peter and the Vicar of Jesus: the “sweet Christ on earth,” as Saint Catherine of Siena was fond of saying. We do not share in the slightest the position of those who consider the See of Peter vacant, nor of those who want to attribute to others the indivisible responsibility of the Petrine “munus.” We are moved solely by the awareness of the grave responsibility arising from the “munus” of cardinals: to be advisers of the Successor of Peter in his sovereign ministry. And from the Sacrament of the Episcopate, which “has placed us as bishops to pasture the Church, which He has acquired with his blood” (Acts 20:28).

On September 19, 2016 we delivered to Your Holiness and to the Congregation for the Doctrine of the Faith five “dubia,” asking You to resolve uncertainties and to bring clarity on some points of the post-synodal Apostolic Exhortation, “Amoris Laetitia.”

Not having received any response from Your Holiness, we have reached the decision to ask You, respectfully and humbly, for an Audience, together if Your Holiness would like. We attach, as is the practice, an Audience Sheet in which we present the two points we wish to discuss with you.

Most Holy Father,

A year has now gone by since the publication of “Amoris Laetitia.” During this time, interpretations of some objectively ambiguous passages of the post-synodal Exhortation have publicly been given that are not divergent from but contrary to the permanent Magisterium of the Church. Despite the fact that the Prefect of the Doctrine of the Faith has repeatedly declared that the doctrine of the Church has not changed, numerous statements have appeared from individual Bishops, Cardinals, and even Episcopal Conferences, approving what the Magisterium of the Church has never approved. Not only access to the Holy Eucharist for those who objectively and publicly live in a situation of grave sin, and intend to remain in it, but also a conception of moral conscience contrary to the Tradition of the Church. And so it is happening – how painful it is to see this! – that what is sin in Poland is good in Germany, that what is prohibited in the archdiocese of Philadelphia is permitted in Malta. And so on. One is reminded of the bitter observation of B. Pascal: “Justice on this side of the Pyrenees, injustice on the other; justice on the left bank of the river, injustice on the right bank.”

Numerous competent lay faithful, who are deeply in love with the Church and staunchly loyal to the Apostolic See, have turned to their Pastors and to Your Holiness in order to be confirmed in the Holy Doctrine concerning the three sacraments of Marriage, Confession, and the Eucharist. And in these very days, in Rome, six lay faithful, from every Continent, have presented a very well-attended study seminar with the meaningful title: “Bringing clarity.”

Faced with this grave situation, in which many Christian communities are being divided, we feel the weight of our responsibility, and our conscience impels us to ask humbly and respectfully for an Audience.

May Your Holiness remember us in Your prayers, as we pledge to remember You in ours. And we ask for the gift of Your Apostolic Blessing.

Carlo Card. Caffarra

Rome, April 25, 2017
Feast of Saint Mark the Evangelist

*

AUDIENCE SHEET

1. Request for clarification of the five points indicated by the “dubia;” reasons for this request.

2. Situation of confusion and disorientation, especially among pastors of souls, in primis parish priests.

The cardinals, like before, go out of their way to express their respect for and unity with the Pope, even noting that they are in no way sedevacantist or intent on assuming some part of the Petrine ministry. Of course, too often we see anyone daring to disagree with Pope Francis being accused of undermining what the Pope wants to do, and even of being his enemies. This sort of blind and simplistic behaviour prevents honest discussion and sharing of thoughts, which, it must be repeated, was exactly what Pope Francis asked for in the runup to the two Synod of Bishops assemblies which produced Amoris laetitia.

Cardinal Caffarra and his three brother cardinals are no enemies of the Pope, nor are they rebels. They do, however, take seriously their duty as cardinals: “to be advisers of the Successor of Peter in his sovereign ministry.” And for advisers to do their work, they must first be heard…

There are many who claim that Amoris laetitia has not led to confusion, and was not intended to do so. The latter part may well be true, as has been emphasised several times by the Prefect of the Congregation of the Doctrine of the Faith, Cardinal Müller: the Exhortation must be read within the broader tradition of the Catholic Church. It is clear however, that confusion exists in or is being caused by the interpretations of Amoris laetitia. Another cardinal who acknowledged this, in December of 2016, was Cardinal Willem Eijk.

The letter also states that conflicting interpretations exist. The bishops of Poland and the Archdiocese of Philadelphia promote interpretations that are closer to the traditional teachings than the bishops of Germany and Malta do, just to stick with the examples mentioned. They can’t all be correct, simply because they diverge too much, and sometimes even contradict established doctrine.

A papal declaration of clarity, which, in response to the dubia, would be either a confirmation of existing doctrine or a denial or refutation thereof (and would do nothing to undermine Pope Francis’ focus on mercy, charity and pastoral care in difficult situations), would at least indicate whether individual interpretations from bishops and bishops’ conferences are in line with the intent of Amoris laetitia. Would all confusion be removed immediately? Probably not. People, Catholics included, can be a stubborn lot and individual agendas hard to let go of.

And, as an added bonus, perhaps the entirety of Amoris laetitia would then deserve its due attention, and not just those parts of it which discuss the headline topics of divorce and Communion, which have led to different interpretations.

Outreach – Bishop de Korte explains why his cathedral hosts a prayer service to open a gay pride event

Recently trickling into international Catholic media was the planned ecumenical prayer service at ‘s-Hertogenbosch’s cathedral basilica of St. John the Evangelist, planned expressly to open the annual Pink Saturday gay pride event. There has been much concern and criticism that a catholic church, a cathedral even, is used in a manifestitation that revolves around something that is so at odds with the teachings of the Catholic Church. Some feared that the service could be construed as a form of support of the extravagant lifestyle so often associated with pride manifestations.

Following the first meeting of his new presbyteral council, and upon that council’s request, Bishop Gerard de Korte has written the following letter to not only explain the reasoning behind holding the prayer service, but also to delve into the Catholic Church’s teachings surrounding homosexuality and the balance between doctrine and life.

It is a careful letter, but one that should be admired for the bishop’s sensitive treatment of the issue, and attitude that is often lacking in debates about this issue. The bishop acknowledges his own duties as shepherd and has stressed that the prayer service can not contain anything that is contrary to Catholic doctrine.

In the end, the cathedral administrator and the bishop have made one of two choices. They could have kept far away from any acknowledgement of the pride events taking place in their city, or they could have taken the bold step towards some form of dialogue. They have chosen the latter. A prayer service is in the first place about meeting God, the bishop argues, and not supporting or protesting anything.

The location, St. John’s, is also striking since in 2010 it was the site of protests, supported by gay right activists and even some politicians, during Mass against the denial of Holy Communion to a practising homosexual.

bisschop-de-korte“Brothers and sisters,

On Thursday 1 June the new presbyeral council met for the first time. Among other things, we discussed the ecumenical prayer service which will be held at the start of Pink Saturday (24 June) in the cathedral. Some priests were concerned; others were glad about the breathing room provided. The planned ecumenical prayer service not only triggered discussion among priests, but also among other faithful. Homosexuality remains a sensitive topic in our Church, leading to much emotion. The presbyteral council has asked me to clarify my own position in a letter. It will in the first place be about the prayer service in St. John’s, but also about the topic of Church and homosexuality in a broader sense.

Ecumenical prayer service

The ecumenical prayer service at the cathedral is the primary responsibility of the pastoral team, especially the cathedral administrator. I know that administrator Van Rossem carefully deliberated it. He obviously discussed the service with the church council, but also with me. The cathedral is, after all, the bishop’s church. I left the decision with the administrator, under the condition that nothing will be said during the prayer service that goes against Church teaching. The contents of the prayer service can not be allowed to hurt the religious feelings of our faithful.

The cathedral administrator ultimately made a positive decision. It is very important that the service is prepared by the administrator and three preachers from ‘s-Hertogenbosch. They trust each other and are aware of the concerns of a part of the faithful. I have full confidence that the service will be serene. Every worship service revolves around the worship of and encounter with God. Liturgy requires stillness and can never be used for protests or demonstrations. Those present at the prayer service will hopefully be encouraged and strengthened in their faith that God loves us unconditionally in Christ. The cathedral administrator and the preachers have asked me, as bishop, to conclude the service with a brief word and a blessing.

During Pink Saturday there will probably be things taking place in the city which are strongly disapproved of by Catholics and other Christians, including homosexual Christians. In that regard I recall the remark of one of our priests during the presbyteral council meeting on 1 June. During the days of carnival there are also things taking place which are hard to reconcile with Catholic ethics. That is, however, no reason to abandon carnival services.

Church and homosexuality

I have the need to not only discuss the planned ecumenical prayer service in this letter, but also the topic of Church and homosexuality. In the Roman Catholic view marriage, the life bond between man and woman, is the framework of an ordered experience of sexuality. The unconditional love and faithfulness of God as thus reflected in marriage. Other forms of sexuality are considered disordered. As a Roman Catholic bishop I am called to uphold this teaching.

This vision is, however, at odds with the dominant ideas about relationships and sexuality in modern Netherlands. A great part of our own Church people is influenced by modern secular culture. The result is a deep chasm between the word of the Church and the experience of many outside, but also inside our Church. One thing and another often leads to misunderstanding, anger and regret. As a bishop, however, I feel called to continue seeking out dialogue, no matter how difficult it often is.

Every bishop, but also every priest, is not only a teacher, but also a shepherd. He is aware of the tensions between teachings and life, also and especially in the area of sexuality. The Church’s ideal and stubborn reality regularly clash. It is pastoral wisdom to not use the teachings of the Church as a stick to strike with, but as a staff to lean on.

Traditionally the Church has known the saying: a lion in the pulpit, a lamb in the confessional. This implies that a wise shepherd tries to find an accessible way with every faithful. The Church’s norms are rarely achieved in concrete existence. In those cases we are not called to throw stones. When God starts counting sins, no one remains standing. But God is forgiveness and that nourishes us. We can and must appear before the face of the Lord with all the rough edges of a life lived.

Now what?

Faithful homosexuals, but also their parents and other family, often struggle with many questions. Which way to go? Is it possible to find a relationship of love and trust within the limits of Catholic morality? The Church asks homosexual people to live in abstinence. Such a life can only be lived healthily and happily when one experiences true friendship with other people and with God. This is also a duty for our parishes. Within the Catholic community, homosexuals should find kindness and friendship. Christians are called to honest charity. It is about the acceptance of every person as God’s creature.

The Church’s norms about experiencing sexuality are clear and the bar is set high, certainly according to dominant Dutch culture. Faithful are called to relate to the norms of the Church and form their conscience. Every faithful goes his or her way with God and conscience is the final and ultimate authority. A tension may possibly continue to exist between the truth of the Church and the conscience of every individual faithful. When parents find that one of their children is homosexual, they are called to surround that child with all care and love. The same is, I am convinced, true for the Church as mother.

United in Christ,

Msgr. dr. Gerard de Korte
Bishop of ‘s-Hertogenbosch”