Bishops on social media – still an uphill battle

Among the German-language bishops, the highest social media presence belongs to Cardinal Christoph Schönborn, who reaches some 110,000 followers via his various social media accounts, as reported by the Archdiocese of Vienna. Obviously, the cardinal promptly went on Twitter to thank his followers for their “valuable and critical reactions” to what he shares.

Other active social media bishops are Stefan Oster of Passau (16,594 followers), Wilhelm Krautwaschl of Graz-Seckau (6,882 followers) and Franz-Josef Overbeck of Essen (4,479 followers).

Modern Keyboard With Colored Social Network Buttons.This made me wonder: how do the bishops of the Dutch language area compare? Not that favourably, actually. Of the 18 bishops in the Netherlands and Flanders (I haven’t counted the emeriti), only five have any social media presence. Those five all use Facebook, one also uses Twitter and a third one adds Instagram. Their reach is also much smaller than that of their German speaking brethren, but that is easily explained by the size of the Dutch language area.

IMG-p06Mgr.DeJong-2402_cropped-60-281-231-3-0Topping the list is Bishop Everard de Jong (pictured), the auxiliary bishop of Roermond. He has 5,000 friends on his personal Facebook page, and a further 782 followers on his Instagram account.

Number 2 is the archbishop of Mechelen-Brussels. Cardinal Jozef De Kesel is followed by 2059 on Facebook. Including him among the Dutch-speaking bishops is a bit of a cheat, as he posts in both Dutch and French.

Bishop Jan Hendriks, the coadjutor bishop of Haarlem-Amsterdam, who is also the single Dutch bishop with a blog, has a combined 1,726 followers on Twitter and his two Facebook accounts.

Bruges’ Bishop Lode Aerts boasts 1,636 followers on Facebook.

Number five, then, is Bishop Luc Van Looy of Ghent, who has 1,607 people on his Facebook page. He also has a personal account there, which does not reveal the number of friends he has there.

Despite the efforts of the five prelates above, the bishops in the Netherlands remain very hesitating in their use of social media. Traditional media is used, especially in writing, and a number of bishops actively contribute to the websites of their respective dioceses. But like visual media, social media is generally seen is something “not for them”. This may be a generational thing, of course, but dioceses also have communication teams who can post on their behalf. This is fairly common in other parts of the world. And at least one bishop seems open to it, despite his personal trepidation. Bishop Ron van den Hout of Groningen-Leeuwarden said in a 2017 interview:

“The diocese certainly participates in social media, but it’s not for me.” He takes an old Nokia from his pocket. “As long as the battery still works, this is fine for me. The next model will probably be an iPhone so that I can also use WhatsApp. I lag a bit behind. We are looking for a new communications advisor. If he or she thinks it a good idea for me to start tweeting, I will seriously consider it.”

Well, let’s hope that the communications advisors of the various dioceses have an eye for social media trends abroad. Using modern forms of media makes one more visible, certainly among younger generations (and not even the youngest anymore), who are increasingly leaving the traditional media behind. Increased visibility in a time where the role of the Church, faith and religion is diminishing will help in making the Good News known.

Photo credit: [2] Nederlands Dagblad

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A priest breaks his vows – my thoughts about the case of Pierre Valkering

I didn’t want to devote many words to this, as I thought that, sordid as the affair is, it is not a reflection of the Catholic Church in the Netherlands, nor does the priest responsible deserve his story to overshadow other, more positive news. But as it has now broken internationally (in English at Crux, and in German at Katholisch.de), I think I can at least share my thoughts. I published those thoughts in Dutch on Tuesday, and, as said, I wanted to leave it at that. But perhaps it is good to also share them in English.

First, the context:

pierre-valkeringOn 1 April, Father Pierre Valkering celebrated the 25th anniversary of his ordination to the priesthood. After the festive Mass he presented his autobiography, which he had been working on in secret over the past couple of years. In it, he describes not only his homosexuality, but also his addiction to pornography (going so far as to say that something of the Gospel may be found in pornography) and his past visits to dark rooms and other homosexual meeting areas. These revelations came as a shocking surprise to the diocese. In the past, Bishop Jos Punt had spoken at several occasions with Fr. Valkering about his celibacy, receiving the assurance that the latter was dealing with it “responsibly”. That was obviously a lie.

As a response, the bishop requested that Fr. Valkering cease his priestly duties for the time being and enter into a period of reflection. In a statement issued on 2 April, the diocese states:

“Father could also have chosen to discuss his struggle with his sexuality and celibacy openly and honestly with his bishop. That honesty would certainly not have been punished. On the contrary, together with Fr. Valkering ways could have been found to reflect upon it and receive help. That has in the past also been done for several other priests.

But Fr. Valkering has chosen for a sudden and public act, in which the bishop has not been known in any way. He has also not given any indication about whether he is willing or able to maintain his celibacy in the future.”

Below follows the opinion piece I shared in Dutch via Twitter and Facebook.

The piece below is not a discussion about the doctrine of the Church, homosexuality, sexual abuse in the Church or the mandatory celibacy for priests in the Catholic Church. This is my response to articles about the Amtserdam priest Fr. Pierre Valkering who was placed on leave by Bishop Jos Punt of Haarlem-Amsterdam following the publication of his autobiography. In that autobiography Valkering describes his homosexuality, his ignoring his oath to remain celibate by actively having sexual contacts and his appreciation for pornography. Separate from a discussion about these topics, the indignation about such behaviour by a Catholic priest is justified. Had Valkering written about heterosexual contacts, that indignation and the consequences for him would have been no different.

At first I thought it was an April Fool’s joke. A sensible conclusion to draw when someone publishes a book by his hand on that date, in which he prides himself in his sexual excesses, appreciation for pornography and regular visits to dark rooms and other gay meeting places. And this person is a priest of the Roman Catholic Church. No priest, who should have a more than superficial knowledge of what the Church teaches about sexuality and priesthood, would say something like that in all seriousness, right? It would have been a fine April’s Fools joke.

But nothing of the sort. Father Pierre Valkering apparently does not value the oaths he made at his ordination. Celibacy for priests is not a new thing. It existed long before there was a Pierre Valkering. But this priest seemingly considered it possible that an active sexual life was compatible with the priesthood, and thought he should speak about it proudly as well.

Valkering indicates that he has long struggled with his homosexuality and that his priesthood was essentialy a form of fleeing. That is something that must be taken seriously. That struggle and flight should have been prevented, and Valkering should have received the help he needed. His surroundings, including the Church, have failed him in that respect. It is to be hoped, therefore, that the period of reflection imposed upon him by Bishop Punt, can help him, and that he will not have to go through it alone.

I obviously do not know the exact cirucmstances which led Valkering to a crooked combination of priesthood and a seriously harmful form of sexuality. Bishop Punt probably also does not know, even though there have been meetings between priest and bishop in the past regarding previous publications and statements and the priest’s view on celibacy and his experience of it (he handled it responsibly, according the the diocese’s statment, but that apparently has a different meaning for Valkering than it did for the bishop). But with the bishop’s responsibility for assuring the correct communicatuon of the faith and the doctrine of the Church by his priests, Msgr. Punt could do little else than asking Fr. Valkering to lay down his duties, at least for now, and reflect on his actions.

The bishop shares the responsibility mentioned above with his priests. From his ordination and mission a priest has the duty of communicating the faith, by celebrating and teaching it, but also by being an example. The sexual excesses of Pierre Valkering, and the way in which he made them public, are an example which is contrary to the faith in all respects: he not only repeatedly broke his oath, but he also ignores his priestly mission and so leads others away from the faith. The way in which he thinks to express his sexuality are at odds with a healthy sexuality as the Church understands it. This is something one can disagree with, obviously. Discussion is always possible, but Valkering did not choose that option. Instead, he chooses a prideful form of deceit. He is a Catholic priest, but does not feel bound to the tasks and responsibilities of a priest. Instead of living for God, he chooses living for himself. He choose to lie to his bishop, to all the faithful for whom he was responsible as parish priest, and ultimately also to God.

With his autbiography, Valkering inflicts damage to the Church, to the people around him, and most of all to himself. Let us hope and pray that he may learn to see that and is offered and can accept the help he needs. The damage done in the past can’t be taken away, but perhaps its impact can be softened.”

Tweeting the Synod

Today the Synod of Bishops will convene for the first session of their fifteenth ordinary general assembly on “Young People, Faith and Vocational Discernment”, which will run until the 28th of October. In the past, the daily deliberations and individual contributions of delegates were summarised and published by the Holy See press office, but this is no longer the case. An unwise decision, in my opinion, as it makes the entire process a secretive one. As outsiders, all we will have are rumours and the eventual final document. During the previous Synod we have seen what damage rumours can do, especially when they are neither confirmed nor denied in any clear way..

twitterThat said, there is always social media, and a number of Synod delegates are enthousiastic (or less so) users of those media. Below, I present a short (probably incomplete) list of delegates who use Twitter. It is mostly western prelates using the medium, with English being the dominant language. Other languages used are Italian, French, Spanish, German and Maltese.

  1. Pope Francis (obviously). As pope he convenes the Synod and acts as its president, although he delegates that duty to four delegate presidents. Pope Francis will not be commenting on the Synod proceedings, but offer prayers and short items to reflect on spiritually.
  2. Archbishop Charles Scicluna. Archbishop of Malta. One of three members of the Commission for Disputes.
  3. Bishop Robert Barron. Auxiliary Bishop of Los Angeles and CEO of Word On Fire.
  4. Bishop Frank Caggiano. Bishop of Bridgeport, Connecticut.
  5. Archbishop José Gómez. Archbishop of Los Angeles.
  6. Archbishop Leo Cushley. Archbishop of Edinburgh.
  7. Archbishop Eamon Martin. Archbishop of Armagh.
  8. Archbishop Anthony Fisher. Archbishop of Sydney.
  9. Leonardo Cardinal Sandri. Prefect of the Congregation for the Oriental Churches.
  10. Robert Cardinal Sarah. Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments.
  11. Kevin Cardinal Farrell. Prefect of the Dicastery for Laity, Family and Life.
  12. Peter Cardinal Turkson. Prefect of the Dicastery for Promoting Integral Human Development.
  13. Gianfranco Cardinal Ravasi. President of the Pontifical Council for Culture.
  14. Gérald Cardinal Lacroix. Archbishop of Québec.
  15. Daniel Cardinal Sturla Berhouet. Archbishop of Montevideo.
  16. Blase Cardinal Cupich. Archbishop of Chicago.
  17. Carlos Cardinal Aguiar Retes. Archbishop of Mexico City.
  18. Archbishop Vincenzo Paglia. President of the Pontifical Academy for Life,
  19. Archbishop Peter Comensoli. Archbishop of Melbourne.
  20. Father Antonio Spadaro. Member of the Vatican Media Committee.
  21. Christoph Cardinal Schönborn. Archbishop of Vienna.
  22. Wilfrid Cardinal Napier. Archbishop of Durban.
  23. Luis Cardinal Tagle. Archbishop of Manila.
  24. Vincent Cardinal Nichols. Archbishop of Westminster.
  25. Carlos Cardinal Osoro Sierra. Archbishop of Madrid.

KLqGjJTk_400x400Not all of the prelates above use their accounts equally often or in the same way. For example, Cardinal Tagle only posts links to his ‘The Word Exposed’ Youtube catechesis talks, Cardinals Sturla Berhouet and Farrell mostly retweet, Archbishop Fisher hasn’t tweeted since February of 2017, and most use Twitter as a one-way channel. Among those who do respond to what their followers say are Cardinal Napier, Archbishop Comensoli (his Twitter profile picture at left) and Bishop Barron.

Other delegates, such  as Philadelphia’s Archbishop Charles Chaput and Passau’s Bishop Stefan Oster, are active on Facebook, while Belgian Bishop Jean Kockerols keeps the youth of his country up to speed via a blog.

Several delegates have already shared their arrival in Rome, and it is these (such as Archbishop Comensoli and Bishop Barron) who will perhaps offer the best idea of what goes on in the coming weeks. That said, all we will get are glimpses, and no tweeting delegate will share what goes on in the debates. So, in this age of social media and high-speed communication, the Synod of Bishops remains firmly behind closed doors.

 

Careful criticism – Bishop de Korte’s thoughts after the cardinal’s comments

While there has been much said and written about Cardinal Willem Eijk’s criticism on how the Pope handled the German plans to allow non-Catholics to receive Communion under certain circumstances, and the opposition that triggered from seven German bishops, the Dutch bishops have been rather quiet about the comments of the metropolitan of the Dutch Church province.

Bishop Jan Hendriks, auxiliary of Haarlem-Amsterdam and easily the most social media-minded among the bishops, wrote on Facebook that that was not the place to offer any commentary. Via his spokesman, Bishop Hans van den Hende of Rotterdam, president of the Dutch bishops’ conference, let it be known that he “hopes and expects that the agreements as described in the aforementioned documents [the Code of Canon Law, the Catechism and the Ecumenical Directory] remain the guideline.”

bisschop-de-korteThe most extensive comment, although one without directly addressing the cardinal, comes from Bishop Gerard de Korte of ‘s-Hertogenbosch. In his regular contribution to the diocesan website, the bishop addresses the accusation that Pope Francis causes confusion through his words and actions, a position that Cardinal Eijk – and others with him  – very clearly takes in his commentary. Bishop de Korte defends the Pope when he writes, “It is nowhere apparent that the Pope violates the teachings of the Church. But he does want to take into account the stubbornness of our existence.”

Addressing the topic of alleged confusion, the bishop writes:

“Some faithful, including high prelates, think that the pope allows room for confusion. But isn’t it better to speak about a papal willingness for permanent dialogue? Such an attitude does not flow from modernism of liberalism, but from the heart of the gospel. In Christ, God came to stand next to us. We in our turn are also called to accept one another. At stake is the willingness to a permanent dialogue, which does not mean the denial of our deepest convictions, but that we are open to the workings of the Holy Spirit in the other.

In the end, we all live from pure mercy. That faithful realisation can make us humble, mild and modest.”

Bishop de Korte focus on dialogue is worthy, and he is correct when he says the pope, and all Catholics, should never be closed in on themselves, open to dialogue with everyone. But, and here’s what is almost absent from the bishop’s text (except from the reference to “our deepest convictions”), dialogue has to be about something. Speaking with each other for its own sake is a good starting point to create trust and friendship, but ultimately, we must speak about something. Jesus Christ spoke with people, sinners and righteous alike, but never just for the sake of speaking. He had a clear message, and did not refrain from admonishing when necessary. We are called to continue sharing that message, which is about love, hope and faith, about charity, but also salvation, about changing our behaviour and leaving things behind to follow Him.

Rather than limiting ourselves to being kind and listening, or only quoting rules, we must take the best of both, and approach the other in kindness, love and, no less important, honesty.

Ideally, the messages of both Cardinal Eijk and Bishop de Korte are read and appreciated by readers, who can find value in both. Reality, however, shows that people would rather put the one against the other and resort to name-calling or mocking in social media. Whatever the intention of a bishop in writing an article, I am quite sure that is never it.

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.

die-insignien-des-verstorbenen-kardinal-karl-lehmann-auf-dem-sarg

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

der-sarg-wird-zur-beisetzung-die-krypta-getragen

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)

Lectures and meetings – baby bishops’ school in Rome

This past week, the bishops who have been appointed in the last year were in Rome for what has become known as ‘baby bishops’ school’, a series of lectures on things related to being a bishop. Among the participants was Bishop Ron van den Hout of Groningen-Leeuwarden, appointed in April of this year. The last time a Dutch bishop participated was in 2012. The week-long course has existed since 2001 and is jointly organised by the Congregations for Bishops and for the Oriental Churches.

20170908-_C817730.jpgBishop Ron van den Hout, at left, concelebrates the daily Mass during the course for newly-appointed bishops.

This year’s topic of the course was ‘Teachers in discernment’, and, according to a factual report on the website of Bishop van den Hout’s diocese, the bishops heard lectures on mutual collegiality, the relationships with the priests of the bishop’s new diocese, ecumenism, pastoral care for priests and their affective life, Church and media, the missionary Church, and the role of canon law in managing a diocese.

The German bishops were with six in Rome, among them Bishop Peter Kohlgraf of Mainz, who shared the photo below on his Facebook page, of bishops (and one priest) at dinner.

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From left to right: Franz Josef Gebert (auxiliary, Trier), Georg Bätzing (Limburg), Fr. Stefan Langer (Hamburg), Peter Kohlgraf (Mainz), Horst Eberlein (auxiliary, Hamburg), Dominicus Meier (auxiliary, Paderborn (albeit not a newly-ordained bishop)) and Rupert Graf zu Stolberg (auxiliary, München und Freising). Absent from the gathering were Bishops Mattäus Karrer (auxiliary of Rottenburg-Stuttgart) and Rolf Lohmann (auxiliary, Münster).

 

Next to the lectures, Bishop Kohlgraf identifies another important element of the week. “Another at least equally important part is formed by the conversations between the individual participants. It allowed me to get to know brothers who work in very sober and sometimes difficult situations and yet radiate great joy”. A participant in last year’s edition, Bishop Richard Umbers of Sydney, Australia (a bishop you should follow in Facebook or Twitter, by the way), said something similar in a recent conversation with Crux: “Make sure you organize a few lunches and dinners along the way. Make sure you make time to get to know some of those bishops in a more intimate setting. Build friendships there.”

The new bishops were received in audience by Pope Francis on Thursday afternoon. In his address, the Holy Father reminded them that “[t]he mission that awaits you is not to bring your own ideas and projects, nor solutions that are abstractly designed by those who consider the Church a home garden but humbly, without attention-seeking or narcissism , to offer your concrete witness of union with God, serving the Gospel that should be cultivated and helped to grow in that specific situation.” He spoke about discerning God in everything the bishops does and says. “Remember that God was already present in your dioceses when you arrived and will still be there when you are gone. And, in the end, we will all be measured not by counting our works but on the growth of God’s work in the heart of the flock that we keep in the name of the “Pastor and keeper of our souls” (cf. 1 Pt 2:25)”.

 

A social media-using bishop who doesn’t overstay his welcome, please

coat of arms roermondThe next bishop of Roermond should be a social media user, but is to stay in office for 15 years at most, a poll amongst priests of the Diocese of Roermond by newspaper De Limburger has revealed. The successor of Bishop Frans Wiertz, who will reach the mandatory retirement age of 75 in December, should be communicative, using social media and other means to reach people. He should also be a bishop in the line of Pope Francis, with strong and inspirational policies. Several priests have said that the diocese’s management has been slowly dying down in recent years. Bishop Wiertz has been at the helm of the southern Dutch diocese since 1993, which makes him the most senior among the Dutch bishops.

A consequence of the need for fresh management and policies is that a bishop shouldn’t stay in one place for too long. “Ten, fifteen years is nice, but then it is  time for a new one,” Father Harrie Broers says. Father Jos Spee, the dean of Venlo, adds, “Different times need different challenges and that is why change is needed on time. Therefore it’s best to appoint a bishop in his mid-sixties. He will cease automatically at 75.”

Mgr. F.J.M. Wiertz

Bishop Wierts was appointed at the age of 50. Recently, his eye sight has been failing, although he hopes to be able to continue in his office until turning 75 on 2 December. Since 1998, Bishop Wiertz has been assisted in his duties by auxiliary Bishop Everard de Jong.

A social media-using bishop would certainly constitute a change in the Dutch episcopate. Although some bishops have dabbled in using twitter or a blog, only Bishop Jan Hendriks, auxiliary bishop of Haarlem-Amsterdam, is an active blogger who also uses Twitter and Facebook, and not only to share, but also to communicate with his followers.