The Good News – Pope Francis’ Message for World Communications Day 2017

Always an interesting publication for those in the Catholic blogging business, Pope Francis published his Message for World Communications Day today. He calls for a break away from focussing solely on bad news in all forms of communication and root the way we share news and thoughts in good news, the Good News even. The papal Message is food for thought for all “who, whether in their professional work or personal relationships, are like that mill, daily “grinding out” information with the aim of providing rich fare for those with whom they communicate”. I think that’s me and you.

“Fear not, for I am with you” (Is 43:5):
Communicating Hope and Trust in our Time

Access to the media – thanks to technological progress – makes it possible for countless people to share news instantly and spread it widely. That news may be good or bad, true or false. The early Christians compared the human mind to a constantly grinding millstone; it is up to the miller to determine what it will grind: good wheat or worthless weeds. Our minds are always “grinding”, but it is up to us to choose what to feed them (cf. SAINT JOHN CASSIAN, Epistle to Leontius).

I wish to address this message to all those who, whether in their professional work or personal relationships, are like that mill, daily “grinding out” information with the aim of providing rich fare for those with whom they communicate. I would like to encourage everyone to engage in constructive forms of communication that reject prejudice towards others and foster a culture of encounter, helping all of us to view the world around us with realism and trust.

I am convinced that we have to break the vicious circle of anxiety and stem the spiral of fear resulting from a constant focus on “bad news” (wars, terrorism, scandals and all sorts of human failure). This has nothing to do with spreading misinformation that would ignore the tragedy of human suffering, nor is it about a naive optimism blind to the scandal of evil. Rather, I propose that all of us work at overcoming that feeling of growing discontent and resignation that can at times generate apathy, fear or the idea that evil has no limits. Moreover, in a communications industry which thinks that good news does not sell, and where the tragedy of human suffering and the mystery of evil easily turn into entertainment, there is always the temptation that our consciences can be dulled or slip into pessimism.

I would like, then, to contribute to the search for an open and creative style of communication that never seeks to glamourize evil but instead to concentrate on solutions and to inspire a positive and responsible approach on the part of its recipients. I ask everyone to offer the people of our time storylines that are at heart “good news”.

Good news

Life is not simply a bare succession of events, but a history, a story waiting to be told through the choice of an interpretative lens that can select and gather the most relevant data. In and of itself, reality has no one clear meaning. Everything depends on the way we look at things, on the lens we use to view them. If we change that lens, reality itself appears different. So how can we begin to “read” reality through the right lens?

For us Christians, that lens can only be the good news, beginning with the Good News par excellence: “the Gospel of Jesus Christ, Son of God” (Mk 1:1). With these words, Saint Mark opens his Gospel not by relating “good news” about Jesus, but rather the good news that is Jesus himself. Indeed, reading the pages of his Gospel, we learn that its title corresponds to its content and, above all else, this content is the very person of Jesus.

This good news – Jesus himself – is not good because it has nothing to do with suffering, but rather because suffering itself becomes part of a bigger picture. It is seen as an integral part of Jesus’ love for the Father and for all mankind. In Christ, God has shown his solidarity with every human situation. He has told us that we are not alone, for we have a Father who is constantly mindful of his children. “Fear not, for I am with you” (Is 43:5): these are the comforting words of a God who is immersed in the history of his people. In his beloved Son, this divine promise – “I am with you” – embraces all our weakness, even to dying our death. In Christ, even darkness and death become a point of encounter with Light and Life. Hope is born, a hope accessible to everyone, at the very crossroads where life meets the bitterness of failure. That hope does not disappoint, because God’s love has been poured into our hearts (cf. Rom 5:5) and makes new life blossom, like a shoot that springs up from the fallen seed. Seen in this light, every new tragedy that occurs in the world’s history can also become a setting for good news, inasmuch as love can find a way to draw near and to raise up sympathetic hearts, resolute faces and hands ready to build anew.

Confidence in the seed of the Kingdom

To introduce his disciples and the crowds to this Gospel mindset and to give them the right “lens” needed to see and embrace the love that dies and rises, Jesus uses parables. He frequently compares the Kingdom of God to a seed that releases its potential forletter t life precisely when it falls to the earth and dies (cf. Mk 4:1-34). This use of images and metaphors to convey the quiet power of the Kingdom does not detract from its importance and urgency; rather, it is a merciful way of making space for the listener to freely accept and appropriate that power. It is also a most effective way to express the immense dignity of the Paschal mystery, leaving it to images, rather than concepts, to communicate the paradoxical beauty of new life in Christ. In that life, hardship and the cross do not obstruct, but bring about God’s salvation; weakness proves stronger than any human power; and failure can be the prelude to the fulfilment of all things in love. This is how hope in the Kingdom of God matures and deepens: it is “as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow” (Mk 4:26-27).

The Kingdom of God is already present in our midst, like a seed that is easily overlooked, yet silently takes root. Those to whom the Holy Spirit grants keen vision can see it blossoming. They do not let themselves be robbed of the joy of the Kingdom by the weeds that spring up all about.

The horizons of the Spirit

Our hope based on the good news which is Jesus himself makes us lift up our eyes to contemplate the Lord in the liturgical celebration of the Ascension. Even though the Lord may now appear more distant, the horizons of hope expand all the more. In Christ, who brings our human nature to heaven, every man and woman can now freely “enter the sanctuary by the blood of Jesus, by the new and living way he opened for us through the curtain, that is, through his flesh” (Heb 10:19-20). By “the power of the Holy Spirit” we can be witnesses and “communicators” of a new and redeemed humanity “even to the ends of the earth” (Acts 1:7‑8).

Confidence in the seed of God’s Kingdom and in the mystery of Easter should also shape the way we communicate. This confidence enables us to carry out our work – in all the different ways that communication takes place nowadays – with the conviction that it is possible to recognize and highlight the good news present in every story and in the face of each person.

Those who, in faith, entrust themselves to the guidance of the Holy Spirit come to realize how God is present and at work in every moment of our lives and history, patiently bringing to pass a history of salvation. Hope is the thread with which this sacred history is woven, and its weaver is none other than the Holy Spirit, the Comforter. Hope is the humblest of virtues, for it remains hidden in the recesses of life; yet it is like the yeast that leavens all the dough. We nurture it by reading ever anew the Gospel, “reprinted” in so many editions in the lives of the saints who became icons of God’s love in this world. Today too, the Spirit continues to sow in us a desire for the Kingdom, thanks to all those who, drawing inspiration from the Good News amid the dramatic events of our time, shine like beacons in the darkness of this world, shedding light along the way and opening ever new paths of confidence and hope.

From the Vatican, 24 January 2017

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“More than a celebration”- Cardinal Müller on the Holy Year of Mercy

14_09_kardinalmuellerIn an interview for Katholisch.de, published today, Gerhard Cardinal Müller discusses several topics, including the Holy Year of Mercy which is in its final week. The Prefect of the Congregation for the Doctrine of the Faith, is often imagined as an opponent to Pope Francis, since doctrine and all its annoying rules must by nature be opposed to mercy, right? But the cardinal is generally enthusiastic about the Holy Year of Mercy, and adds some nuance to how it is looked at now that we have almost completed it.

“Faith in the mercy of God, which is directed at every human being, is part of the classical doctrine of God. It was very good to emphasise this topic theologically in the Holy Year and reintroduce it in pastoral ministry and proclamation. For much indifference and misunderstanding about God is based in the false assumption that God is only power, and that man can, as such, only realise his freedom by opposing Him. The Christian image of God is completely different: out of love for man, God humbled Himself even to the death on the cross, through which we come to salvation, to freedom and the glory of the children of God.”

Mercy leads us directly to the heart of the union between man and God, he explains:

“Someone getting to know God anew in His aspect of mercy, will find that in the Christian understanding of God, love is the core of the encounter between God and man. The symbolism of the open Holy Doors here in Rome and in many churches across the world has hopefully reinforced the awareness that we can come to God as through a wide open door. Countless people have found their way to God through confession in the sacrament of penance and reconciliation, which allows for a new start. I believe that many were able to experience God more deeply in the Holy Year.”

And what of those who look at the numbers and say that the Holy Year has not been as successful as hoped?

“The Holy Year is a spiritual event and can not be measured quantitatively. Regarding its great popularity across the world I don’t understand such criticism. It is after all about more than just celebrating, but about the way to Christ. I am impressed by the number of people who came to the papal audiences, the Sunday prayers and the special events. That shows that people want to hear the Pope’s  message, that he knows how the touch the hearts of people with his words; that he opens up perspectives on how to better understand their own lives in the light of mercy and make it their own.”

Other topics discussed in the interview include the Reformation, ecumenism, comparing Pope Francis to Benedict XVI, and developments regarding the SSPX. I may share some comments about those in later blog posts.

Four cardinals to the Pope – An honest contribution to the debate

Four cardinals – in some ways, four usual suspects – have written to the Pope about Amoris laetitia, asking for clarification about certain issues which have given many writers a lot to write about already. And while some – although fewer than I initially expected – have chosen to see this as a challenge against Pope Francis, it is an attempt to insert some clarity into a sensitive and difficult issue.

4cardinalsCardinals Walter Brandmüller (President emeritus of the Pontifical Committee of Historical Sciences), Raymond Burke (Patron of the Order of Malta), Carlo Caffarra (Archbishop emeritus of Bologna) and Joachim Meisner (Archbishop emeritus of Cologne) published their September letter to Pope Francis today, after having received no papal reply. In the foreword to the letter, which can be read in full here, they express an awareness of the risk they run of being disregarded “as adversaries of the Holy Father and people devoid of mercy”. This is a real risk, as too often any sense of apparent disagreement with Pope Francis, or even, as here, a request for more clarity, is seen as an adversarial attack on the Holy Father. What many forget is that Pope Francis has frequently asked for such debate, not least during the Synod of Bishops, but certainly also in its aftermath across the world.

The fact that this letter has received no response seems perhaps a bit at odds with this request for open and honest debate, but perhaps it is wisest to see this, as the four cardinals do, “as an invitation to continue the reflection, and the discussion, calmly and with respect.”

The format of the letter is interesting, as it does not invite for a long explanatory answer, but a simple yes or no. This reflects the fact that underneath our pastoral action, there is a solid basis of doctrine, which does not change with the situation. This basis does not exist for itself, but for us, as it shows the way towards the objective truth that is Christ and His teaching.

There is more at stake than being nice in the discussion about marriage and divorce, and sin and mercy. The letter reflects that, as it raises important questions that need asking. It is not a matter of using the writings of one Pope against that of another, but taking the writings of both seriously.

The letter of the four cardinals deserves to be taken seriously, even though it is not something that can be directly applied in pastoral practice. Rather, it concerns itself with what comes before, what dictates the forms our pastoral practice can take. Hopefully, it will one day receive an answer from either Pope Francis or Cardinal Gerhard Müller, the Prefect of the Congregation for the Doctrine of the Faith, to whose attention the letter was also addressed.

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

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

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

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

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

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

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

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

About his new ministry of service, he says,

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

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

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

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

Photo credit: Bistum Trier

Three years of Pope Francis – years of continuity of rupture?

Pope-Francis

^Three years ago tomorrow, the world’s first look at Pope Francis

Tomorrow marks the third anniversary of the election of Pope Francis. Time flies. And of course, countless commentators are picking their high and low points from these past years.  And it amazes me how much opposition the Holy Father still faces, especially in online Catholic media. And I know, that can’t be taken as an accurate reflection of the Catholic world as a whole, but this is communication, and there volume sometimes matters as much as accuracy and perhaps more than representation. It’s not nice, but there you have it.

In these comments, and not just those that specifically aim to give an overview of this pontificate, an artificial opposition between Pope Benedict XVI and Pope Francis is strikingly noticable. Pope Benedict said, this, taught that, and now Pope Francis says something else and teaches another thing, so the commentary goes. The implication being that what Pope Francis is saying, doing and emphasising is somehow contrary to the things Pope Benedict focussed on, and some even go so far as to call the current pontiff a heretic because of this preceived discrepancy. A careful reader of what Pope Francis says (and yes, I admit, a careful reading of his remarks, especially the off-the-cuff ones, can be a challenge), knows that this is not the case. Not only are the two pontiffs in agreement with each other when it comes to the content of the faith, the differences in their focus is also not as large as some would have us think.

A fair few number of people lament the fact that Pope Francis emphasises mercy, care for the poor and creation and the economic inequality that seems an innate element of western capitalist societies. These are not really Catholic topics, they say, and the Pope should devote more time and focus on catechesis, liturgy, prayer, truth as revealed to us in the Gospels. But do these things suddenly no longer matter or exist, just because this Pope speaks about them less or in another way than his predecessor? Of course not. The Catholic Church consists of more than just the Pope, and we all share the same responsibility as he does: to proclaim the faith and defend it, to teach it, celebrate it properly and let it shine through in every part of our being and lives. Maybe we should talk less about what the Pope should say and say and do some things ourselves.

Sure, one may prefer one Pope over the other, but just because ‘your Pope’ has passed away or retired, his teachings have not. St. John Paul II’s teachings about the family and Pope Benedict XVI’s words about liturgy and truth remain as valid and valuable as Pope Francis’ attention to mercy and the environment. The different topics and emphases should not automatically be considered as contrary, but as in continuity. Pope Francis does not suddenly disregared his predecessors’ teachings simply because he speaks about something else. Neither should we.

Thoughts about the next bishop of Groningen-Leeuwarden

Apparently there are people who look to me to predict who the new bishop of Groningen-Leeuwarden will be. Well, surprisingly, I don’t know. I am not privy to the deliberations of the seven-priest cathedral chapter of the diocese, let alone the thoughts of the other bishops, the nuncio or the Pope.

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Bishops de Korte and Hurkmans in Den Bosch, on Saturday. Behind them Auxiliary Bishop Rob Mutsaerts.

But we can make guesses, for whatever that is worth. To do so, we can first take a look at the recent history of bishop appointments in the Netherlands. While auxiliary bishops are virtually always chosen from among priests and therefore need to be consecrated as bishops first, ordinaries – bishops who lead a diocese – rarely are. It is more usual for a new ordinary to be transferred from another diocese, as happened with Bishop de Korte on Saturday, or an auxiliary bishop being chosen. This happened, for example, when Bishop Jan Liesen was picked for the Diocese of Breda in 2011. He was auxiliary bishop of ‘s-Hertogenbosch before that.

There are currently five auxiliary bishops in the Netherlands. In order of precedence they are:

  • Bishop Everard de Jong, 57, Titular Bishop of Cariana and Auxiliary Bishop of Roermond
  • Bishop Theodorus Hoogenboom, 55, Titular Bishop of Bistue and Auxiliary Bishop of Utrecht
  • Bishop Herman Woorts, 52, Titular Bishop of Giufi Salaria and Auxiliary Bishop of Utrecht
  • Bishop Rob Mutsaerts, 57, Titular Bishop of Uccula and Auxiliary Bishop of ‘s-Hertogenbosch
  • Bishop Jan Hendriks, 61, Titular Bishop of Arsacal and Auxiliary Bishop of Haarlem-Amsterdam

dejong_hulpbisschop_0Of these, Bishop de Jong (at left) may have the best cards. A bishop for 17 years, he was allegedly in the running to succeed then-Bishop Eijk in Groningen-Leeuwarden back in 2008. Ultimately that appointment went to Bishop de Korte, but his time may now have come. Coming from a large diocese, he has relatively little experience with the process of parish mergers and consolidations as it is taking place in Groningen-Leeuwarden. This could speak against him.

Of the other four, most attention has been on Bishop Mutsaerts. Seen as the opposite of Bishop de Korte in several ways, many assume that he will be removed to another diocese fairly soon. The likely choice is, of course, Groningen-Leeuwarden. In how far there is a basis in fact for this assumption remains to be seen. It is said that Bishops Mutsaerts and De Korte get on fine personally, and the latter would see the advantage of having an auxiliary bishop at his side as he familiarises himself with his new diocese.

Bishops Hoogenboom, Woorts and Hendriks are possible choices to come to Groningen, but at the moment none really stands out as being more likely than the others. When it comes to the communication and opennes of Bishop de Korte, Bishop Hendriks perhaps comes closest. For the cathedral chapter he could be an option if they want to see the line of Bishop de Korte continue. The auxiliary bishops of Utrecht are reputed to be more in line with Cardinal Eijk.

Of the other ordinaries in the Netherlands two are certainly too old to be transferred to another diocese: Bishop Jos Punt of Haarlem-Amsterdam is 70 and Bishop Frans Wiertz of Roermond 73. With the mandatory retirement age of bishops set at 75, they can safely assume that they will remain in their dioceses. Another ordinary who will not be appointed is of course Cardinal Wim Eijk, the archbishop of Utrecht. He was the bishop of Groningen-Leeuwarden from 1999 to 2008 and as a rule bishops do not return for a second shift, so to speak (although canon law does not preclude it). A return would be seen as a demotion anyway, what with Eijk being an archbishop and cardinal.

bishop van den hendeThis leaves only two other ordinaries to be considered: Rotterdam’s Hans van den Hende (at right) and Breda’s Jan Liesen. Bishop van den Hende is a native of Groningen-Leeuwarden, serving as its vicar general before being appointed as coadjutor bishop of Breda in 2006. If he was to come home, it would mean his third appointment as ordinary, after Breda and Rotterdam. While not impossible, it is quite unlikely. And with only four years as bishop of Breda and almost five years and counting in Rotterdam, he may be excused for wanting to stay in one place for a while longer. That’s better for his diocese, too.

Bishop Jan Liesen has been in Breda since 2011 and before that he was auxiliary bishop of ‘s-Hertogenbosch for a year and change. There is nothing really excluding him as an option for Groningen-Leeuwarden, except for his short time in Breda. Stability must be considered: it is probably not a good idea for the diocese to start looking for its third bishop in les than ten years.

So, in my expert opinion (ahem…), if the new bishop of Groningen-Leeuwarden is to be picked from among the other bishops of the Netherlands, Bishop Everard de Jong and Jan Hendriks have the best odds, with Bishops Liesen, Hoogenboom and Woorts as possible runners-up.

Pope Francis’ second Dutch appointment, which will certainly not happen before the end of May, and perhaps, as Bishop de Korte suggested, not before the year’s final months, could be a surprise. A priest native to Groningen-Leeuwarden may be a bridge too far just yet, but whatever will happen, it should be an interesting couple of months before us.

Photo credit: [1] Chris Korsten

In surprising move, Bishop de Korte goes south

It was one of the more unexpected choices, and for the new bishop the change will be big in several ways: he goes from the north to the south of the country, from a diocese with few Catholics to one with many, from a part of the country where people are fairly down to earth, to one where the Dutch concept of ‘gezelligheid’ has a natural home and where people are sometimes brutally honest. It will be interesting to see what bishop and diocese bring each other.

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Bishop Hurkmans and his successor, Bishop de Korte

The new bishop of ‘s-Hertogenbosch is 60-year-old Gerard de Korte, until today the bishop of Groningen-Leeuwarden. And this scribe’s bishop at that. In yesterday’s blog post I already characterised Bishop de Korte as a popular shepherd. He is personable, interested, with a keen sense of the hearts and minds of other people. That makes him well suited to represent the Catholic Church in relations with other Christians, a talent he has made one of the focal points of his mission. In Groningen-Leeuwarden, such ecumenical effort is a necessity and a value. How it will take shape in ‘s-Hertogenbosch will be very interesting to see.

In a message leaked prematurely via Twitter, Bishop Hurkmans congratulated Bishop de Korte, and expresses a few wishes to him and the faithful of ‘s-Hertogenbosch:

bisschop Hurkmans“I wish very much that you, as a society, may live in confidence with the new bishop. You and I, we, live in a time of many and great changes. Especially now it is good to stand on the solid ground the faith offers us. God is our Creator and Father. He wanted all of us and included us in His plan of love.

Secondly, I wish for you all that you may remain hopeful with the new bishop. Evil and death are in the way of us all. They supplant hope. Jesus Christ broke the power of sin and opened the way to life. We celebrate this in the Eucharist and from it we draw hope every time. With that, as a new community around Christ, we can be a sign of hope in our society.

Lastly, I wish for the new bishop and you all to remain in love. That this may be the basis of your life. The Holy Spirit lives in us. He plants love in us and continuously strengthens the divine life. This makes love bloom in us. Love can reinforce our community. Love will let us live for each other in the Church and in the world.

Remaining in faith, hope and love is more than guaranteed when we participate in unity in a healthy life of the Church. I gladly wish Msgr. Gerard de Korte people who say yes to their vocation to the priesthood, the diaconate and the religious life, people who will work with him in the life of the Church, people who make the Church present in the world. People who support him in his prayer and proclamation, on being close to people and managing the diocese.”

Bishop Hurmans, now bishop emeritus, closes with a word of gratitude, despite beginning his letter by saying that he has said enough about his retirement.

“I thank you all for the faith, the hope and the love which I was able to keep among you. I hope to be able to be a witness of that in a simple way, trusting in the Sweet Mother of Den Bosch and living from the Holy Eucharist, until my death.”

duzijn jellema ordinationBishop de Korte has been the bishop of Groningen-Leeuwarden since 2008. Before that, from 2001 to 2008, he was auxiliary bishop of Utrecht, where he also worked as a priest since his ordination in 1987. He is a historian and served as seminary rector before his appointment as bishop. In Groningen-Leeuwarden he was a bishop on the road, travelling to every corner and sharing the major celebrations of Easter and Christmas between the cathedral in Groningen and the church of St. Boniface in Leeuwarden. Ordinations were also shared between the two cities: those of deacons, as pictured at left, in Leeuwarden, and priests in Groningen. He leaves a diocese in the midst of the greatest reorganisation in recent history: the reduction of its 84 parishes to 19. May the vacancy of the seat in St. Joseph’s cathedral in Groningen be a short one.

In my blog, Bishop de Korte has made frequent appearances, and translations of his writing may be found via the tag cloud in the left sidebar. Just click on the tag ‘Bishop Gerard de Korte’.

Despite the appointment coming before Easter, Bishop de Korte will mark the Church’s  greatest week in Groningen-Leeuwarden. His installation in ‘s-Hertogenbosch’s Cathedral Basilica of St. John the Evangelist will follow on 14 May.

In hindsight, this was perhaps the most Franciscan option in the Netherlands. Bishop de Korte fits the profile of what Pope Francis wants in a bishop (although other bishops are often unfairly depicted as being in opposition to the Holy Father): an open communicator, close to the people, a shepherd who smells like the sheep. These qualities may go a long way in resolving the polarisation that plagues parts of the Diocese of ‘s-Hertogenbosch. In recent years more than one community has broken with the diocese, and the person and approach of Bishop de Korte, a man of dialogue and a strong voice against hate and distrust, may go a long way in setting them back on a course towards reconciliation.

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Bishop de Korte at an interfaith meeting against hate and racism in 2014.

 In his new diocese, Bishop de Korte will undoubtedly continue to stress the importance of catechesis. Back in 2012 he said, “It may sound dramatic, but I sometimes feel that only a great catechetical offensive can secure Catholicism in our country. Without it, the strength of our faith seems to continue to weaken and Catholics become more and more religious humanists for whom important aspects of classic Catholicism have become unfamiliar.” Other emphases of his new task will be ecumenism, religious life and active Catholic communities.

de korte eijkIn the Dutch Bishops’ Conference this appointment does not change much, although several commentators have chosen to see it as a blow for Cardinal Eijk, outgoing president and predecessor of Bishop de Korte in Groningen. The two prelates have not always seen eye to eye, and they have clashed on occasion, although how much actual truth there is behind the rumours will probably remain guesswork. In the conference, Bishop de Korte retains his one voice, and continues to hold the portfolios that formulate Church relations with the elderly, women and society. Actual change will only occur when a new bishop is appointed for Groningen-Leeuwarden, and perhaps not even then: if the new ordinary up north is one of the current auxiliary bishops in the country, the composition of the bishops’ conference remains the same as it is now.

Now, we could make the assumption that Cardinal Eijk would have liked to see a bishop in ‘s-Hertogenbosch who was more in line with himself, but that is guesswork. And besides, as I have pointed out before, the cardinal and the bishop may have different personalities and talents, their policies (for example, about the closing of churches and merging of parishes) are not always all that different.

In recent years, Bishop de Korte has appeared as the voice of the bishops’ conference, especially in the wake of the abuse crisis. This will not change, I imagine, even if the crisis has abated somewhat. Although the bishops in general remain hesitant to embrace the resources of the media, Bishop de Korte is the one whose face and name appears most frequently. He is a blogger on the diocesan website, writes books and articles and even appears on television every now and then. This is something that he should continue to do so: he is well-liked by many in and outside the Church, and knows how to communicate to both. And that is a value we need in our Church today.

More to come.

Photo credit: [1] ANP RAMON MANGOLD, [2] Roy Lazet, [3] Leeuwarder Courant, [4], ANP, [5] edited by author