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Various bishops have written messages to their faithful on the occasion of Lent. In this post I want to go over six of them, written by bishops in and around the Netherlands. I have been scanning the various diocesan websites for them, and an interesting conclusion from that is that there aren’t a lot. I have found one in the Netherlands, and a few in Belgium and the Nordic countries. Oh, and one from Luxembourg. None from Germany, oddly enough.
Anyway, let’s see what the bishops who did write a message found important to share.
From Utrecht, Cardinal Wim Eijk speaks about charity. He writes:
“For many of us [Lent] is a time of abstinence, a period in which we deny ourselves “the pleasures of life” or at least limit ourselves. Lent is a journey through the darkness to the Light of Easter, a journey through the desert to the Source. And we take the time for that: this is not ‘merely’ a Four-Day March, but one of forty days. We do not fast with an eye on losing weight or adopting a healthier lifestyle – although these can certainly be positive side effects… [...] During Lent we place not ourselves but God and also our neighbours at the centre. It is the we have in mind when we downsize our consumption pattern.”
But the cardinal warns, Lent is not just about saving money to give to some charity. He quotes Pope Francis, who said that if we do not have Christ and the Cross, we are a enthusiastic NGO, but not a Church. In other words, we can’t lose sight of our faith when doing good. In addition to fighting material poverty, we must also fight spiritual poverty.
“[Lent] is after all a time in which we make room to enrich our heart and our spirit, through prayer and reading Scripture, by directing these on what the should be the heart of our existence: our personal relationship with Our Lord Jesus Christ. We remove the frills and side issues from our life to experience that our wellbeing does not depend on them.”
In essence, Cardinal Eijk explains, our charitable actions can not be seen separate from the Eucharist.
“In the sacrament of the Eucharist we come closest to Our Lord Jesus Christ. In receiving the Eucharist we are conformed to Him. This creates obligations and holds an assignment: from now on, try to act in His Spirit.”
He concludes with pointing out several “desert experiences” that deserve our attention: the loneliness of people around us, and the loneliness that we as faithful can sometimes experience.
“We live in a time in which faith has long since ceased to be a matter of course, in which not belonging to a religion is increasingly becoming normative. Going to Church on Sunday has almost become “socially maladjusted behaviour” now that this day is beginning to look more and more like every other day of the week. And then there is the unavoidable fact that several churches will have to be closed in the coming period, churches in which parishioners have often had decades worth of precious experiences and memories. It is clear: a person of faith in the year 2014 must stand firm to continue following Jesus faithfully.
But the person of faith and his faith can also be shaken from within. Every faith life has fruitful and barren periods. Barren periods during which we are locked up in ourselves, imprisoned by doubt and sorrow. Sorrow for the loss of a loved one or the disappearance of what was once familiar. In those dark nights of abandonment it may seems as it of our prayer do not reach beyond that barrier of sorrow, as if they return to us like a boomerang.”
Countering that is the realisation that Christ is with us, even in times of sorrow and suffering, even of sin.
Brussels’ Archbishop André-Joseph Léonard sheds a light on the three constituent elements of Lent – fasting, almsgiving and prayer – and asks his audience some direct questions. About fasting, he writes:
“Properly understood, fasting is an act of love for God. Is it not right to happily deny ourselves something for the people we love the most? [...] The way in which our Muslim brother and sisters practice Ramadan can inspire us in an exemplary manner to be at our most generous in this field.”
About almsgiving, the archbishop explains:
“This is an important aspect of Lent. Brotherly sharing starts at home. With that I mean the sharing of friendship, respect, patience and service.”
Lastly, there is prayer. Archbishop Léonard remind sus that the most important prayer is the Eucharist. About personal prayer, he asks us a question:
“We all know, at least in theory, the importance of prayer. But reality shows that a solid reminder sometimes does wonders! I ask you again: “How much time did we spend on prayer over the past month? Where were we?” Lent is an excellent opportunity to make a new start or, who knows, finally get started. Spending a few minutes a day with the Lord is not to much to ask, is it?”
And prayer is not hard:
“We must at least realise that every one of us can pray, even a longer prayer. Prayer is not reserved to priests and religious. It does not require a diploma or any special talent. The desire for prayer and asking Jesus, like His Apostles did, “Lord, teach us to pray!” (Luke 11:1), is enough. Let su listen to the voice of the Lord, who asks us, “Look, I am standing at the door, knocking. If one of you hears me calling and opens the door, I will come in to share a meal at that person’s side” (Rev. 3:20).”
Archbishop Jean-Claude Hollerich of Luxembourg uses his message to urge the his faithful to devote themselves even more to the practices of Lent and Easter. In order the hear the voice of God, we must be ready to do so, he writes.
“I [...] propose we fast and do abstinence every Friday during this time of preparation for Easter. A simple meal can help us break down barriers in our daily routine and to open ourselves to Christ’s call. It is also a gesture of solidarity with the poor. And it would be good to not do it alone, but to do so in our various communities. Fasting and abstinence open our hearts and make us better able to pray. Would this not be an opportunity to pray more, to maintain dialogue and contact with the living God? Without personal prayer these things elude us!”
Archbishop Hollerich also speaks about almsgiving, about giving something up for the other. And this is also good for ourselves:
“Let’s shake ourselves up during this Lent! Let’s open our hearts to the distress of the world, which also exists in Luxembourg. Only someone who opens their hands to share can receive this gift: the freedom of the children of God.”
The archbishop urges us to celebrate all of Lent, not just Easter, but also Palm Sunday, Maundy Thursday and Good Friday, in order to encounter Christ fully in our hearts.
Despite the problems the Church faces, and we as individual faithful also, Lent is ultimately a season of hope, and that hope grows the closer we come to the Living Lord.
Bishop Anders Arborelius of Stockholm takes a slightly different approach to his message for Lent, as he does not explicitly discuss what we can and should do during this season. Instead, he begins with the image of a forgotten God, opening his letter with these blunt lines:
“We forget God. We live in age where God has become the forgotten God. Even the one who says, “The Lord has forsaken me, my Lord has forgotten me” (Isaiah 49:14) has in fact himself forgotten God.”
But God does not forget us, he continues. We can’t imagine how close God is to is, and how much he loves us. It is up to us to remind others that, while they may forget Him, He never forgets them. And that is hard to communicate, but we must remain hopeful.
Forgetting God contains an enormous risk for us, the bishop explains:
“When we forget God, there is a great risk that we also forget man and fail to see him in his dignity of being created in the image of God. When God is forgotten, creation itself is diminished and so are all created beings. In a time and environment where consumerism is paramount, everything – and everybody – is easily reduced to things that can be consumed. When God is out of sight, so is humanity – indeed all of creation is brought down and diminished.”
But God is knowable in His creation, Bishop Arborelius states. “His presence permeates everything”. And when we get to know God, our respect for His creation grows. In Lent, that respect is shown by our refraining from making unnecessary use of created things.
“We eat less. We disengage ourselves from our covetousness. We try to help our neighbour. We meet God in the poor and naked. We forget ourselves so that we can set God in the centre. We serve those who need us. We praise Go for His goodness. We deepen our faith. Lent helps us to seek God with greater eagerness. We are more receptive to God’s will for us.” St. Birgitta likens God to a washerwoman, who constantly washes us clean of our sins and guilt. During Lent we are serious about our conversion. We prepare ourselves for the triumph and joy of Easter through contrition and penance, by receiving the sacrament of Reconciliation and by participating in the Eucharist more often. We unite ourselves to the suffering and crucified Christ so that we can meet Him as the Risen and glorified Lord. The cross always leads us to the joy and peace of Easter.”
During Lent we must make a choice, the bishop insists.
“We must choose sides. We cannot limp on both sides. Mediocrity and half-heartedness must give way to devotion and commitment. We must begin each day anew in the new life of grace. We must seek the face of God each day by praying to Him and serving Him in our neighbour.”
But we need not stand alone in this radical choice. We are part of the community of the Church, which strengthens us, and the saints in heaven support us by their prayer. This is an antidote against selfishness and forgetting God.
Bishop Arborelius concludes his letter by presenting the Blessed Virgin, to whom the bishops of the Nordic countries will consecrate their nations on 22 March in Lund, Sweden, as our great help in heaven. She helps us be more evangelising and a better witness of Christ.
Antwerp’s Bishop Johan Bonny devotes a major part of his message to the Belgian bill which allows euthanasia on minors. He quotes part of the bishops’ response to that immoral piece of legislation, which was sadly signed into law by King Philippe only days ago.
“The bishops agree with all who have expressed themselves unambiguously against this law on the basis of their experience and expertise. They fully support the rights of the child, of which the rights to love and respect are the most fundamental. But the right of a child to request his or her own death is a step too far for them. It is a transgression of the prohibition to kill, which forms the basis of our humane society.”
Following this reminder of the Church’s opposition to the laws of death, Bishop Bonny writes about the two complementary topics of freedom and solidarity.
“From where does our freedom come, and what does it consist of? Where does our solidarity consist of and what does it consist of? In the Christian view of humanity and the world freedom and solidarity are inseparable. They are like twins who belong together and strengthen each other.”
Using the example of St. Damian, Bishop Bonny then asks what connection we still make between freedom and solidarity. Lent leads us to the answer to that question.
“What was Good Friday but the ultimate unity of those two: freedom and solidarity. Why did Jesus end up on a cross? On the one hand because He wanted to be free: free to witness to the truth free to say and do what the Spirit of God inspired Him to do, free to give His life for His friends. On the other hand because He wanted to remain solidary: solidary with poor and broken people, solidary with the martyrs of all times, solidary with a weak and sinful humanity. He did not make a success story out of His life. He lost His trial. He was carried off through the backdoor of society.”
And so we come full circle, as the bishop seems to want to imply a link between the victims of draconian laws and Jesus Christ.
Reykjavík’s Bishop Pétur Bürcher writes about the Year for Consecrated Life that Pope Francis has announced for 2015, and uses the opportunity the address the religious communities in Iceland which, he says, “are a sign of hope for our Church!” The bishop goes on to relate the contributions that the religious communities have made to Catholic Iceland and announces a plan for the future:
“I would like to establish a male monastery, if possible with the Benedictines or Augustinians who in the Middle Ages possessed several monasteries in Iceland. We have already found a large piece of land with houses and a heated church in Úlfljótsvatn. Now we have to find a monastic community! I have undertaken a lot to find it and hope soon for a fulfillment of my dream which has become one of many people in Iceland and abroad!”
Lastly, Bishop Patrick Hoogmartens of Hasselt opens his message by acknowledging that our environment does not make it easy for us to have the right attitude to start Lent.
“There is very little around us which calls us to it. The chocolate Easter eggs are already in the supermarket and commercials and media have always spoken with more easy about carnival, dieting and the Ramadan than about Christian fasting. Lent is apparently considered to be a private matter which we had better not discuss too much.”
But Lent is a precious time of conversion, the bishop says, drawing parallels with Christ’s time in the desert and the forty years that the people of Israel spent in the desert. It is a time of conversion from worldly things, in preparation for the future. And that conversion begins with the person of Jesus. Quoting Pope Francis, Bishop Hoogmartens says we must understand Christ’s deepest ‘being’.
“Jesus reveals Himself, not with worldly power and wealth, both more so in weakness and poverty. He came to us with a love which does not hesitate to sacrifice itself. He became like us in every way, except in sin. He carried our suffering and died on the Cross. It is He who we must open our hearts and lives much more to during Lent. From out of the love of Jesus, out of His mercy as the Christ, we can, as it were, ‘practice’ our witnessing, in honest love for the other, during Lent.”
The bishop emphasises the two sorts of poverty we must address, material and moral. About the latter he says:
“The extreme emphasis on human autonomy, for example, which became to shockingly visible in the recent amendments in Belgium regarding euthanasia, must urge us Christians to even more support care and nearness to suffering people according to the Gospel.”
In the first place, the bishops concludes, we must first make a conversion ourselves, before we can address the various sorts of poverty we see around us, for it is in Jesus that we find the means to fight it.
As many styles as there are bishops. Some offer deep theology, others outline plans for the future, but all offer points that we can keep in mind during Lent.
In the countries around us the results of the Synod of Bishops questionnaire have been published and they show a worrying image. While the data differs slightly per country, the general trend seems to be that Catholic faithful in general do not agree with Catholic teaching about sexuality and gender. In Germany the bishops have said that the faithful considering same-sex marriage a matter of justice and equality. Celibacy for priests is equally considered outdated and should be abolished.
This points to a serious problem: the Church in these countries has not succeeded in communicating her teachings very well, and where it has, it has done so according to the stereotype of the Church who forbids everything. Catholic teaching about sexuality is rooted in a profound understanding of human nature, according to his being created by God who has created man with a purpose.
This teaching, founded in that of Jesus Christ and unchanged (if developed) since then, is one that often exists at direct angles with society. Society in the west teaches something radically different than the Church: sexuality is a commodity, gender is self made, free choice trumps all. In essence, it says that the human being is the sole interpreter of who he or she is or can be. The Church, on the other hand, teaches that the human being is called to something greater in all aspects of his being. God calls him to Himself and shows us the way in His Son. That means that we are not limited by what we think, feel or know ourselves, but also that we should take our nature seriously. And that latter part is where we struggle. With those around us who tell us something different, but also with ourselves.
It is certainly easy to go along with what society tells us about sexuality. It is easy, comforting, uplifting even to fight for the happiness of others in love and marriage. It is a measure of control and seeming self-knowledge to decide on our own sexuality and practices. But God tells us something different. He says that we are called to look beyond ourselves, to listen to what He tells us and how He created us.
And that is something that must be communicated well. Until now, it hasn’t. The keyword in this communication is love. We must communicate, teach, inform with love. The love of the Father for us, but also our love for our neighbours and for ourselves. That love can’t be withdrawn when we or others stumble or decide to go another path. We are, after all, people with free will. That is how God created us and that is what we must respect.
What sort of love must we show to others and ourselves? In essence it is the love of the Father, and the best analogy I can think of is the love of parents for their children. Parents want what is best for their children, even when the children disagree. The children know that their parents love them, even when they sometimes forbid them things or correct them. We must emulate that love when we share the teachings of the Church on these very personal and sensitive matters.
Don’t turn anyone away.
Be honest and open. People deserve no less.
Love the person, not their actions.
Condemn actions, not persons.
Lead by example.
People will still disagree when we do, of course. But we are called to share and spread the faith, and to do so fully. Faith without love is nothing.
Yesterday, I wrote about Cardinal Wim Eijk sanctioning a Dominican priest for celebrating a Maundy Thursday Mass that was invalid because of the liberal approach to liturgy. Whereas the Archdiocese of Utrecht has remained silent after announcing the sanctions and the reasons for them, Fr. Huisintveld has not been idle, and the media have been eager to give him a stage.
Father Harry Huisintveld (pictured) has been rather unavoidable in Dutch Catholic (and some generally Christian and secular) media today, sharing the pain of the sanctions imposed upon him, as well as a seeming lack of understanding of what it means to be a Catholic priest. He showcases a highly Protestant view of liturgy and church: not the magisterium, but the individual is the deciding factor in form and content of worship. In an interview today he stated that he felt free to adapt the Maundy Thursday Mass to the perceived needs to the faithful.
By his own words, he has received much support, and that is not surprising. After all, he is curtailed in his freedom to do what he wants and that freedom is, in the eyes of modern man, the highest right of all people, one that trumps all others. By curtailing the exercise of this right, Cardinal Eijk is the legalistic bogey man wielding those mortal enemies of personal freedom: rules and regulations.
This attitude, especially when it is the attitude of an ordained Catholic priest, is a much greater affront than the strict sanctions imposed by the cardinal. Fr. Huisintveld has made himself the arbiter of what can and can not be done in and with the liturgy, thus removing all loyalty to, and even recognition of, the Magisterium of the Church. In essence, he is saying that he is under no obligation to maintain the Mass as it has been handed down for generations, and which has developed like that for good theological and pastoral reasons, when and if he perceives it is not necessary. He knows better.
If that is your attitude, that is bad enough. But to be surprised, even indignant, if the Church you belong to, but whose rules you disregard, calls you out on it (and not for the first time), is a whole other kettle of fish. That is nothing more than pandering to the superficial feelings of people who see a man’s freedom being curtailed. “Help, I’m being repressed, because I only want to be Catholic when it suits me.”
Fr. Huisintveld may be good with people, he may be a beloved priest and have many other skills which are not relevant here (although both he and the Dominican Order in the Netherlands disagree with that – “he is such a nice man, how can you do that to a nice fellow who means no harm?”), but he is a bad liturgist and a worse priest for it.
Priests are not priests for themselves. They are God’s priests for the people. They don’t get to decide what God should and should not desire in the worship that is His due.
As it was revealed today that the liturgy for Fr. Huisintveld’s Mass was drafted by a liturgy committee, I am reminded of a comment made years ago by my own parish priest: “”The first thing you should do as a priest is to get rid of the liturgy committee.” We already have a liturgy committee. It’s called the Roman Missal.
Photo credit: Fr. Harry Huisintveld
At the end of another successful apostolic journey, it’s time to look back at the days the Holy Father spent in Cuba. The island nation may be officially Communist, but that does not mean that Pope Benedict XVI was not welcome. On the contrary. In addition to an official welcome by President Raúl Castro and a private meeting with his brother Fidel, the faithful of the country came out in droves to welcome the Holy Father enthusiastically. As in Mexico, this did much to energise the pope, who at times seemed quite fatigued, judging by the many press photos I have come across.
Now, let’s highlight some of the words that the Holy Father addressed to nthe people of Cuba and the world. The original texts are, as usual, available here.
Rebirth of society
“Many parts of the world today are experiencing a time of particular economic difficulty, that not a few people regard as part of a profound spiritual and moral crisis which has left humanity devoid of values and defenceless before the ambition and selfishness of certain powers which take little account of the true good of individuals and families. We can no longer continue in the same cultural and moral direction which has caused the painful situation that many suffer. On the other hand, real progress calls for an ethics which focuses on the human person and takes account of the most profound human needs, especially man’s spiritual and religious dimension. In the hearts and minds of many, the way is thus opening to an ever greater certainty that the rebirth of society demands upright men and women of firm moral convictions, with noble and strong values who will not be manipulated by dubious interests and who are respectful of the unchanging and transcendent nature of the human person” (Welcoming ceremony, Santiago de Cuba, 26 March).
A home for humanity
“In Christ, God has truly come into the world, he has entered into our history, he has set his dwelling among us, thus fulfilling the deepest desire of human beings that the world may truly become a home worthy of humanity. On the other hand, when God is put aside, the world becomes an inhospitable place for man, and frustrates creation’s true vocation to be a space for the covenant, for the “Yes” to the love between God and humanity who responds to him” (Homily, Santiago de Cuba, 26 March).
“It is touching to see how God not only respects human freedom: he almost seems to require it. And we see also how the beginning of the earthly life of the Son of God was marked by a double “Yes” to the saving plan of the Father – that of Christ and that of Mary. This obedience to God is what opens the doors of the world to the truth, to salvation” (Idem).
The lofty mission of the family
“The mystery of the Incarnation, in which God draws near to us, also shows us the incomparable dignity of every human life. In his loving plan, from the beginning of creation, God has entrusted to the family founded on matrimony the most lofty mission of being the fundamental cell of society and an authentic domestic church. With this certainty, you, dear husbands and wives, are called to be, especially for your children, a real and visible sign of the love of Christ for the Church” (Idem).
“The truth is a desire of the human person, the search for which always supposes the exercise of authentic freedom. Many, without a doubt, would prefer to take the easy way out, trying to avoid this task. Some, like Pontius Pilate, ironically question the possibility of even knowing what truth is (cf. Jn 18:38), claiming is incapable of knowing it or denying that there exists a truth valid for all. This attitude, as in the case of scepticism and relativism, changes hearts, making them cold, wavering, distant from others and closed. There are too many who, like the Roman governor, wash their hands and let the water of history drain away without taking a stand.
On the other hand, there are those who wrongly interpret this search for the truth, leading them to irrationality and fanaticism; they close themselves up in “their truth”, and try to impose it on others. These are like the blind scribes who, upon seeing Jesus beaten and bloody, cry out furiously, “Crucify him!” (cf. Jn 19:6). Anyone who acts irrationally cannot become a disciple of Jesus. Faith and reason are necessary and complementary in the pursuit of truth. God created man with an innate vocation to the truth and he gave him reason for this purpose. Certainly, it is not irrationality but rather the yearning for truth which the Christian faith promotes. Each man and woman has to seek the truth and to choose it when he or she finds it, even at the risk of embracing sacrifices.” (Homily, Havana, 28 March).
Freedom of religion
“The Church lives to make others sharers in the one thing she possesses, which is none other than Christ, our hope of glory (cf. Col 1:27). To carry out this duty, she must count on basic religious freedom, which consists in her being able to proclaim and to celebrate her faith also in public, bringing to others the message of love, reconciliation and peace which Jesus brought to the world.
The right to freedom of religion, both in its private and in its public dimension, manifests the unity of the human person, who is at once a citizen and a believer. It also legitimizes the fact that believers have a contribution to make to the building up of society. Strengthening religious freedom consolidates social bonds, nourishes the hope of a better world, creates favourable conditions for peace and harmonious development, while at the same time establishing solid foundations for securing the rights of future generations.
When the Church upholds this human right, she is not claiming any special privileges for herself. She wishes only to be faithful to the command of her divine founder, conscious that, where Christ is present, we become more human and our humanity becomes authentic” (Idem).
 Javier Galeano/AFP/Getty Images
,  Reuters/Tony Gentile
 Reuters/Osservatore Romano
 Esteban Felix/AFP/Getty Images
After a state visit which was also a pastoral visit and an opportunity to address issues in both Church and state, during which protesters – once again – failed to leave much of an actual impression (despite media efforts to place them firmly center stage) and politicians who stayed away out of protest made a right fool of themselves, it’s perhaps best to focus on what the pope came to say. The texts of the various addresses and homilies are online, and I have paid attention to a mere two of these.
Here is my selection of the most interesting and important passages from the texts, all according to me, of course. It’s by no means complete, and I recommend reading the full texts to get a sense of context and further development of the points touched upon.
On being part of the Church
“I would say it is important to know that being in the Church is not like being in some association, but it is being in the net of the Lord, with which he draws good fish and bad fish from the waters of death to the land of life. It is possible that I might be alongside bad fish in this net and I sense this, but it remains true that I am in it neither for the former nor for the latter but because it is the Lord’s net; it is something different from all human associations, a reality that touches the very heart of my being.” [Interview during the flight to Berlin, 22 September]
The link between freedom and religion
“Freedom requires a primordial link to a higher instance. The fact that there are values which are not absolutely open to manipulation is the true guarantee of our freedom. The man who feels a duty to truth and goodness will immediately agree with this: freedom develops only in responsibility to a greater good. Such a good exists only for all of us together; therefore I must always be concerned for my neighbours. Freedom cannot be lived in the absence of relationships.” [Welcome ceremony in Berlin, 22 September]
The pope’s responsibility
“[T]he invitation to give this address was extended to me as Pope, as the Bishop of Rome, who bears the highest responsibility for Catholic Christianity.” (Address to the Bundestag, 22 September]
On what should ultimately matter for a politician
“His fundamental criterion and the motivation for his work as a politician must not be success, and certainly not material gain. Politics must be a striving for justice, and hence it has to establish the fundamental preconditions for peace. Naturally a politician will seek success, without which he would have no opportunity for effective political action at all. Yet success is subordinated to the criterion of justice, to the will to do what is right, and to the understanding of what is right. Success can also be seductive and thus can open up the path towards the falsification of what is right, towards the destruction of justice. “Without justice – what else is the State but a great band of robbers?”, as Saint Augustine once said.” [idem]
The limitations of the majority vote
“For most of the matters that need to be regulated by law, the support of the majority can serve as a sufficient criterion. Yet it is evident that for the fundamental issues of law, in which the dignity of man and of humanity is at stake, the majority principle is not enough: everyone in a position of responsibility must personally seek out the criteria to be followed when framing laws.” [idem]
The limitations and dangers of positivism
“A positivist conception of nature as purely functional, as the natural sciences consider it to be, is incapable of producing any bridge to ethics and law, but once again yields only functional answers. The same also applies to reason, according to the positivist understanding that is widely held to be the only genuinely scientific one. Anything that is not verifiable or falsifiable, according to this understanding, does not belong to the realm of reason strictly understood. Hence ethics and religion must be assigned to the subjective field, and they remain extraneous to the realm of reason in the strict sense of the word. Where positivist reason dominates the field to the exclusion of all else – and that is broadly the case in our public mindset – then the classical sources of knowledge for ethics and law are excluded.
“In its self-proclaimed exclusivity, the positivist reason which recognizes nothing beyond mere functionality resembles a concrete bunker with no windows, in which we ourselves provide lighting and atmospheric conditions, being no longer willing to obtain either from God’s wide world. And yet we cannot hide from ourselves the fact that even in this artificial world, we are still covertly drawing upon God’s raw materials, which we refashion into our own products. The windows must be flung open again, we must see the wide world, the sky and the earth once more and learn to make proper use of all this.”[idem]
A strong condemnation of Nazism
“The Nazi reign of terror was based on a racist myth, part of which was the rejection of the God of Abraham, Isaac and Jacob, the God of Jesus Christ and of all who believe in him. The supposedly “almighty” Adolf Hitler was a pagan idol, who wanted to take the place of the biblical God, the Creator and Father of all men. Refusal to heed this one God always makes people heedless of human dignity as well. What man is capable of when he rejects God, and what the face of a people can look like when it denies this God, the terrible images from the concentration camps at the end of the war showed.” [Meeting with Jewish community representatives, 22 September]
The relationship between Judaism and Christianity
“For Christians, there can be no rupture in salvation history. Salvation comes from the Jews (cf. Jn 4:22). When Jesus’ conflict with the Judaism of his time is superficially interpreted as a breach with the Old Covenant, it tends to be reduced to the idea of a liberation that mistakenly views the Torah merely as a slavish enactment of rituals and outward observances. Yet in actual fact, the Sermon on the Mount does not abolish the Mosaic Law, but reveals its hidden possibilities and allows more radical demands to emerge. It points us towards the deepest source of human action, the heart, where choices are made between what is pure and what is impure, where faith, hope and love blossom forth.” [idem]
Jersus’ identification with the oppressed Church
“On the road to Damascus, Christ himself asked Saul, the persecutor of the Church: “Why do you persecute me?” (Acts 9:4). With these words the Lord expresses the common destiny that arises from his Church’s inner communion of life with himself, the risen one. He continues to live in his Church in this world. He is present among us, and we with him. “Why do you persecute me?” It is ultimately at Jesus that persecution of his Church is directed. At the same time, this means that when we are oppressed for the sake of our faith, we are not alone: Jesus Christ is beside us and with us.” [Homily during Mass at the Olympic Stadium, 22 September]
Christ takes our suffering on His shoulders
“Christ himself came into this world through his incarnation, to be our root. Whatever hardship or drought befall us, he is the source that offers us the water of life, that feeds and strengthens us. He takes upon himself all our sins, anxieties and sufferings and he purifies and transforms us, in a way that is ultimately mysterious, into good branches that produce good wine. In such times of hardship we can sometimes feel as if we ourselves were in the wine-press, like grapes being utterly crushed. But we know that if we are joined to Christ we become mature wine. God can transform into love even the burdensome and oppressive aspects of our lives. It is important that we “abide” in Christ, in the vine.” [idem]
God’s most beautiful gift
“The Church, as the herald of God’s word and dispenser of the sacraments, joins us to Christ, the true vine. The Church as “fullness and completion of the Redeemer”, as Pius XII expressed it (Pius XII, Mystici Corporis, AAS 35  p. 230: “plenitudo et complementum Redemptoris”), is to us a pledge of divine life and mediator of those fruits of which the parable of the vine speaks. Thus the Church is God’s most beautiful gift.” [idem]
Evil is no trivial matter
“[I]nsofar as people believe in an afterlife and a divine judgement at all, nearly everyone presumes for all practical purposes that God is bound to be magnanimous and that ultimately he mercifully overlooks our small failings. The question no longer troubles us. But are they really so small, our failings? Is not the world laid waste through the corruption of the great, but also of the small, who think only of their own advantage? Is it not laid waste through the power of drugs, which thrives on the one hand on greed and avarice, and on the other hand on the craving for pleasure of those who become addicted? Is the world not threatened by the growing readiness to use violence, frequently masking itself with claims to religious motivation? Could hunger and poverty so devastate parts of the world if love for God and godly love of neighbour – of his creatures, of men and women – were more alive in us? I could go on. No, evil is no small matter.” [Meeting with the Council of the Evangelical Church in Germany, 23 September]
The development of a shallow Christianity
“Faced with a new form of Christianity, which is spreading with overpowering missionary dynamism, sometimes in frightening ways, the mainstream Christian denominations often seem at a loss. This is a form of Christianity with little institutional depth, little rationality and even less dogmatic content, and with little stability. This worldwide phenomenon – that bishops from all over the world are constantly telling me about – poses a question to us all: what is this new form of Christianity saying to us, for better and for worse? In any event, it raises afresh the question about what has enduring validity and what can or must be changed – the question of our fundamental faith choice.” [idem]
In the face of secularisation
“Naturally faith today has to be thought out afresh, and above all lived afresh, so that it is suited to the present day. Yet it is not by watering the faith down, but by living it today in its fullness that we achieve this. This is a key ecumenical task in which we have to help one another: developing a deeper and livelier faith. It is not strategy that saves us and saves Christianity, but faith – thought out and lived afresh; through such faith, Christ enters this world of ours, and with him, the living God.” [idem]
The fundamental unity of Christians
“Our fundamental unity comes from the fact that we believe in God, the Father Almighty, the maker of heaven and earth. And that we confess that he is the triune God – Father, Son and Holy Spirit. The highest unity is not the solitude of a nomad, but rather a unity born of love. We believe in God – the real God. We believe that God spoke to us and became one of us. To bear witness to this living God is our common task at the present time.” [Address during the ecumenical prayer service, 23 September]
Man’s need of God
“Does man need God, or can we do quite well without him? When, in the first phase of God’s absence, his light continues to illumine and sustain the order of human existence, it appears that things can also function quite well without God. But the more the world withdraws from God, the clearer it becomes that man, in his hubris of power, in his emptiness of heart and in his longing for satisfaction and happiness, increasingly loses his life. A thirst for the infinite is indelibly present in human beings. Man was created to have a relationship with God; we need him.” [idem]
Why faith is not subject to negotiations
“A self-made faith is worthless. Faith is not something we work out intellectually and negotiate between us.” [idem]
Mary, our mother
“When Christians of all times and places turn to Mary, they are acting on the spontaneous conviction that Jesus cannot refuse his mother what she asks; and they are relying on the unshakable trust that Mary is also our mother – a mother who has experienced the greatest of all sorrows, who feels all our griefs with us and ponders in a maternal way how to overcome them.” [Marian Vespers, 23 September]
Mary as a channel of grace
“Looking down from the Cross, from the throne of grace and salvation, Jesus gave us his mother Mary to be our mother. At the moment of his self-offering for mankind, he makes Mary as it were the channel of the rivers of grace that flow from the Cross. At the foot of the Cross, Mary becomes our fellow traveller and protector on life’s journey. “By her motherly love she cares for her son’s sisters and brothers who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home,” as the Second Vatican Council expressed it (Lumen Gentium, 62). Yes indeed, in life we pass through high-points and low-points, but Mary intercedes for us with her Son and helps us to discover the power of his divine love, and to open ourselves to that love.” [idem]
The quality of the saints
“Still today Christ comes towards us, he speaks to every individual, just as he did in the Gospel, and invites every one of us to listen to him, to come to understand him and to follow him. This summons and this opportunity the saints acted on, they recognized the living God, they saw him, they listened to him and they went towards him, they travelled with him; they so to speak “caught” his contagious presence, they reached out to him in the ongoing dialogue of prayer, and in return they received from him the light that shows where true life is to be found.” [Homily during Mass in Erfurt, 24 September]
“Faith always includes as an essential element the fact that it is shared with others. No one can believe alone. We receive the faith – as Saint Paul tells us – through hearing, and hearing is part of being together, in spirit and in body. Only within this great assembly of believers of all times, who found Christ and were found by him, am I able to believe. In the first place I have God to thank for the fact that I can believe, for God approaches me and so to speak “ignites” my faith. But on a practical level, I have my fellow human beings to thank for my faith, those who believed before me and who believe with me. This great “with”, apart from which there can be no personal faith, is the Church. And this Church does not stop at national borders.” [idem]
The hope of union with our closest brothers
“[A]mong Christian Churches and communities, it is undoubtedly the Orthodox who are theologically closest to us; Catholics and Orthodox have maintained the same basic structure inherited from the ancient Church; in this sense we are all the early Church that is still present and new. And so we dare to hope, even if humanly speaking constantly new difficulties arise, that the day may still be not too far away when we may once again celebrate the Eucharist together (cf. Light of the World. A Conversation with Peter Seewald, p. 86).” [Meeting with representatives of Orthodox and Oriental Orthodox Church, 24 September]
What the seminary is for
“As Saint Bonaventure once said: the angels, wherever they go, however far away, always move within the inner being of God. This is also the case here: as priests we must go out onto the many different streets, where we find people whom we should invite to his wedding feast. But we can only do this if in the process we always remain with him. And learning this: this combination of, on the one hand, going out on mission, and on the other hand being with him, remaining with him, is – I believe – precisely what we have to learn in the seminary.” [Meeting with seminarians, 24 September]
Learning about the present from the past
“In exegesis we learn much about the past: what happened, what sources there are, what communities there were, and so on. This is also important. But more important still is that from the past we should learn about the present, we should learn that he is speaking these words now, and that they all carry their present within them, and that over and above the historical circumstances in which they arose, they contain a fullness which speaks to all times. And it is important to learn this present-day aspect of his word – to learn to listen out for it – and thus to be able to speak of it to others.” [idem]
“Faith comes from hearing”
I sometimes say that Saint Paul wrote: “Faith comes from hearing” – not from reading. It needs reading as well, but it comes from hearing, that is to say from the living word, addressed to me by the other, whom I can hear, addressed to me by the Church throughout the ages, from her contemporary word, spoken to me the priests, bishops and my fellow believers. Faith must include a “you” and it must include a “we”. [idem]
Faith in a scientific world
“Our world today is a rationalist and thoroughly scientific world, albeit often somewhat pseudo-scientific. But this scientific spirit, this spirit of understanding, explaining, know-how, rejection of the irrational, is dominant in our time. There is a good side to this, even if it often conceals much arrogance and nonsense. The faith is not a parallel world of feelings that we can still afford to hold on to, rather it is the key that encompasses everything, gives it meaning, interprets it and also provides its inner ethical orientation: making clear that it is to be understood and lived as tending towards God and proceeding from God.” [idem]
The light of Christ
“While all around us there may be darkness and gloom, yet we see a light: a small, tiny flame that is stronger than the seemingly powerful and invincible darkness. Christ, risen from the dead, shines in this world and he does so most brightly in those places where, in human terms, everything is sombre and hopeless. He has conquered death – he is alive – and faith in him, like a small light, cuts through all that is dark and threatening. To be sure, those who believe in Jesus do not lead lives of perpetual sunshine, as though they could be spared suffering and hardship, but there is always a bright glimmer there, lighting up the path that leads to fullness of life (cf. Jn 10:10). The eyes of those who believe in Christ see light even amid the darkest night and they already see the dawning of a new day.” [Vigil with young people, 24 September]
“Dear friends, Christ is not so much interested in how often in our lives we stumble and fall, as in how often with his help we pick ourselves up again. He does not demand glittering achievements, but he wants his light to shine in you. He does not call you because you are good and perfect, but because he is good and he wants to make you his friends. Yes, you are the light of the world because Jesus is your light. You are Christians – not because you do special and extraordinary things, but because he, Christ, is your life, our life. You are holy, we are holy, if we allow his grace to work in us.” [idem]
Power and freedom
“There are theologians who, in the face of all the terrible things that happen in the world today, say that God cannot possibly be all-powerful. In response to this we profess God, the all-powerful Creator of heaven and earth. And we are glad and thankful that God is all-powerful. At the same time, we have to be aware that he exercises his power differently from the way we normally do. He has placed a limit on his power, by recognizing the freedom of his creatures. We are glad and thankful for the gift of freedom. However, when we see the terrible things that happen as a result of it, we are frightened. Let us put our trust in God, whose power manifests itself above all in mercy and forgiveness. Let us be certain, dear faithful, that God desires the salvation of his people. He desires our salvation, my salvation, the salvation of every single person. He is always close to us, especially in times of danger and radical change, and his heart aches for us, he reaches out to us. We need to open ourselves to him so that the power of his mercy can touch our hearts. We have to be ready freely to abandon evil, to raise ourselves from indifference and make room for his word. God respects our freedom. He does not constrain us. He is waiting for us to say “yes”, he as it were begs us to say “yes”.” [Homily during the Mass in Freiburg, 25 September]
Our personal relationship with God
“So let us ask ourselves, in the light of today’s Gospel, how is my personal relationship with God: in prayer, in participation at Sunday Mass, in exploring my faith through meditation on sacred Scripture and study of the Catechism of the Catholic Church? Dear friends, in the last analysis, the renewal of the Church will only come about through openness to conversion and through renewed faith.” [idem]
The exchange between God and man
“The Fathers explain it in this way: we have nothing to give God, we have only our sin to place before him. And this he receives and makes his own, while in return he gives us himself and his glory: a truly unequal exchange, which is brought to completion in the life and passion of Christ. He becomes, as it were, a “sinner”, he takes sin upon himself, takes what is ours and gives us what is his. But as the Church continued to reflect upon and live the faith, it became clear that we not only give him our sin, but that he has empowered us, from deep within he gives us the power, to offer him something positive as well: our love – to offer him humanity in the positive sense. Clearly, it is only through God’s generosity that man, the beggar, who receives a wealth of divine gifts, is yet able to offer something to God as well; that God makes it possible for us to accept his gift, by making us capable of becoming givers ourselves in his regard.” [Meeting with active Catholics, 25 September]
Detaching the Church from the world
“[I]t is time once again to discover the right form of detachment from the world, to move resolutely away from the Church’s worldliness. This does not, of course, mean withdrawing from the world: quite the contrary. A Church relieved of the burden of worldliness is in a position, not least through her charitable activities, to mediate the life-giving strength of the Christian faith to those in need, to sufferers and to their carers.” [idem]
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Well, here is part 1 of the Cyprus edition of ‘Papal Soundbytes’. Just like I have done following Pope Benedict XVI’s visit to Portugal, I will share a choice selection of quotations from the various addresses, speeches and homilies given by the Holy Father when he was in Cyprus this past weekend. They’re intended as highlights of what I think are important and interesting points raised. You may read the full texts here.
The intention of the visit:
“Following in the footsteps of our common fathers in the faith, Saints Paul and Barnabas, I have come among you as a pilgrim and the servant of the servants of God. Since the Apostles brought the Christian message to these shores, Cyprus has been blessed by a resilient Christian heritage. I greet as a brother in that faith His Beatitude Chrysostomos the Second, Archbishop of Nea Justiniana and All Cyprus, and I look forward shortly to meeting many more members of the Orthodox Church of Cyprus. […] I hope to strengthen our common bonds and to reiterate the need to build up mutual trust and lasting friendship between all those who worship the one God. […] I come in a special way to greet the Catholics of Cyprus, to confirm them in the faith (cf. Lk 22:32) and to encourage them to be both exemplary Christians and exemplary citizens, and to play a full role in society, to the benefit of both Church and state.” (Welcome ceremony at Paphos International Airport.)
About communion in the Apostolic faith, and ecumenism:
“This is the communion, real yet imperfect, which already unites us, and which impels us to overcome our divisions and to strive for the restoration of that full visible unity which is the Lord’s will for all his followers. For, in Paul’s words, “there is one body and one spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism” (Eph 4:4-5).” (Ecumenical celebration in the archeological area of the church of Agia Kiriaka Chrysopolitissa in Paphos.)
“The unity of all Christ’s disciples is a gift to be implored from the Father in the hope that it will strengthen the witness to the Gospel in today’s world. The Lord prayed for the holiness and unity of his disciples precisely so that the world might believe (cf. Jn 17:21).” (Idem)
“Today we can be grateful to the Lord, who through his Spirit has led us, especially in these last decades, to rediscover the rich apostolic heritage shared by East and West, and in patient and sincere dialogue to find ways of drawing closer to one another, overcoming past controversies, and looking to a better future.” (Idem)
About bearing witness:
“Like Paul and Barnabas, every Christian, by baptism, is set apart to bear prophetic witness to the Risen Lord and to his Gospel of reconciliation, mercy and peace.” (Idem)
On public service:
“From a religious perspective, we are members of a single human family created by God and we are called to foster unity and to build a more just and fraternal world based on lasting values. In so far as we fulfil our duty, serve others and adhere to what is right, our minds become more open to deeper truths and our freedom grows strong in its allegiance to what is good.” (Meeting with the civil authorities and diplomatic corps in Nicosia.)
On the role of morality in public service:
“The ancient Greek philosophers also teach us that the common good is served precisely by the influence of people endowed with clear moral insight and courage. In this way, policies become purified of selfish interests or partisan pressures and are placed on a more solid basis. Furthermore, the legitimate aspirations of those whom we represent are protected and fostered. Moral rectitude and impartial respect for others and their well-being are essential to the good of any society since they establish a climate of trust in which all human interactions, whether religious, or economic, social and cultural, or civil and political, acquire strength and substance.” (Idem)
On how the pursuit of truth can bring greater harmony to the troubles regions of the world, in three steps:
“Firstly, promoting moral truth means acting responsibly on the basis of factual knowledge. […] A second way of promoting moral truth consists in deconstructing political ideologies which would supplant the truth. […] Thirdly, promoting moral truth in public life calls for a constant effort to base positive law upon the ethical principles of natural law.”(Idem)
On what individual faithful can do for the immediate needs of the Church:
“With regard to the immediate needs of the Church, I encourage you to pray for and to foster vocations to the priesthood and religious life. As this Year for Priests draws to a close, the Church has gained a renewed awareness of the need for good, holy and well-formed priests. She needs men and women religious completely committed to Christ and to the spread of God’s reign on earth. Our Lord has promised that those who lay down their lives in imitation of him will keep them for eternal life (cf. Jn 12:25). I ask parents to ponder this promise and to encourage their children to respond generously to the Lord’s call. I urge pastors to attend to the young, to their needs and aspirations, and to form them in the fullness of the faith.” (Meeting with the Catholic community of Cyprus in Nicosia.)
PvdA Chairperson Lilianne Ploumen has called people of all sexual orientations to come to Mass at the cathedral of Saint John the Baptist in ‘s-Hertogenbosch on Sunday. A laudable invitation. Or is it?
Sadly, it is not. She does so in order to protest the Catholic teachings about homosexual practices, which she claims are discriminatory. She will attend Mass – great! – wearing a pink triangle with the text “Jesus excludes no one”, and tells others to do the same.
When people write about similar situations, especially in America, they often note the strange ideas of freedom that such people have. That is what I see increasingly here as well. Freedom is great, and everyone should be free to live according to their own conscience, but not if that goes against the popular opinion and political correctness. Then that freedom becomes a crime and its proponents subject of ridicule and violence (verbal or otherwise). The anti-religious lobby in general is oppressive, what Pope Benedict XVI calls ‘the dictatorship of relativism’. Disagreement is not an option.
Arie Slob, chairman of the Christian Union in parliament, has commented on Ploumen’s action: “With all due respect for Ms Ploumen and with happiness at her call to go to church: this is a very inappropriate, provocative interference in church matters.” He continues, “I would like to assume that it is not the PvdA chair but the Roman Catholic expressing herself here [Well, Mr. Slob, trust me: it is not]. But let me be even clearer. I for one can’t imagine using my political brand name to influence the church of which I am a member.”
In the mean time, Robèrt Cooijmans, the man who charged Father Luc Buyens and Bishop Antoon Hurkmans with discrimination, will try to speak during the same Mass. He was prevented from doing so in his own parish church last Sunday, when a plain clothes police officer stopped and arrested him for disturbing the peace.