To be an instrument of the Lord – Bishop van den Hende’s catechesis talk at WYD

World Youth Day 2016 is over, but here is a translation of the third catechesis given to the Dutch pilgrims over the course of the week-long event which saw several million young Catholics gathered in Kraków. This catechesis, which in its message mirrored the call by Pope Francis to young Catholics to get off the couch and act, was given by Rotterdam’s Bishop Hans van den Hende. Like during  previous editions, the bishop’s talk could count on an ovation at the end.

Bishop van den Hende speaks about the popular image of divine mercy and what it means to be an instrument of the Lord.

“Dear young people, I was just given the advice to put mercy into practice by not given you catechesis today. But Jesus’ message of mercy does not come in easy bite-size chunks and is not a matter of just swallowing it. A merciful attitude – in imitation of the Lord – is for us a matter of practice and therefore there is catechesis after all.

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1. Image of the merciful Jesus

The topic for this day is: Lord, make me an instrument of your mercy. When I was thinking about this beforehand, and this became even clearer these days, I had to think of the person of Jesus Himself. Especially the image of Jesus, such as here in the church of divine mercy.

Hyla%20blue%20largposter%20copyThe image of the divine mercy was created following the direction of Sister Faustina (1905-1938). In this image Jesus points at His heart, He looks at us and you a read and a white beam. It is an image of Jesus who gave His life out of boundless love for us. In the Gospels we can read in the passages about his passion and death on the cross about a soldier who stabbed his side with a spear, causing blood and water to flow (John 19:34). In the image of the divine mercy Jesus looks at us and He points at His heart. He shows that He wants to give everything for us, even His blood. He saves us. And the water reminds us of Baptism.

The person of Jesus has been on our minds for days. You see Him everywhere. The front of our pilgrims’ booklet even shows the two beams that are part of the image of divine mercy.  And we have also seen the image at the shrine of Sister Faustina here in Krakow. Yesterday when we welcomed the Pope, Pope Francis said that Jesus lives and is among us. That is what is most important about this World Youth Day. The Pope may take the initiative for the WYD, it is Jesus Himself who comes to us and is among us with all the gifts we need (Matt. 28:20b).

Pope Francis calls Jesus the face of God’s mercy (misericordiae vultus). In Jesus, the incarnate son of God, we can experience and hear how great the mercy of God is for us. We can look upon Him every day, whether in this image or a cross in your bedroom at home. Every day, you can take the step towards Him, to approach Him, to put your hope in Him and find your strength in Him. Not just on the day on which you have exams, or when things go bad, but you can come to Him every day anew.

Underneath the image of divine mercy, Holy Sister Faustina wrote in Polish: Jesus, I trust in you. In the great church of the shrine of Sister Faustina and the divine mercy, where we were last Tuesday, this sentence was whispered into a microphone several time: Jesus, I trust in you. That could perhaps be your first step, to consciously start each day by going to Jesus: I trust in you, it will be a good day with You, whatever may happen. We encounter the Father’s mercy in Jesus. His heart shows that His love for us is eternal. He is always willing to forgive. Many of you have received the sacrament of penance and reconciliation in these days. It is good to always conclude the confession of your sins with these words: I trust in you. We experience God’s mercy in the things Jesus doesd and says, solemnly put, the acts of the Lord. In the Gospel we read that Jesus heals people, consoles them, forgives people and puts them back on track with renewed courage. Jesus lets His heart speak and you can see and hear how great His mercy for us is. Look at Jesus, listen to Him, go to Him every day and say: Jesus, I trust in you. And perhaps you can take a further step and pray: Jesus, make my heart continously more like yours, that it may be involved with the things your heart is involved with: love, forgiveness, justice, solidarity, new life.

Santa-Faustina-2-760x747Sister Faustina, who only lived to the age of 33, wanted to share the message of God’s mercy. She said: this is so important, I cannot remain silent about this, I will tell this. She only went to school for three years, but she took up the pen and wrote. In the texts, Jesus calls her “His secretary of mercy’. She was an instrument of mercy. In order to make the limitless mercy of the Father known even more – for in he 1930s, like now, there was much crisis, threat of war, violence, discrimination and hate. Especially in a world of sin and evil God’s mercy must be announced. Sister Faustina wanted to do that, she wanted to be an instrument of mercy, a secretary of mercy.

2. To be an instrument of the Lord

When it comes to being an instrument of the Lord, we are part of a good tradition. In the history of our faith there are many who have answered that question with an eager yes. Yes, with your help. Think of the Blessed Virgin Mary, who was asked as a young woman to be the mother of the Lord. At first she doesn’t know what to say: I don’t even have a husband, how can this be? But then she says, I can be an instrument of your plan with the world: “May it be done to me according to your word” (Luke 1:38). In this way Mary consented to being the mother of Jesus. Another example of Saint Francis (1182-1226). Just now we prayed: make me an instrument of your peace. That prayer is attributed to Saint Francis, who had converted and was praying before a cross at a ruined chapel. He approached Jesus and said: Lord, what can I do for you? How can I be your instrument? And the Lord said, rebuild my house. Francis immediately went shopping, so to speak, collected all sorts of building supplies and repaired the chapel, making it wind and watertight. But then Francis found that it wasn’t about the church building as such, but about the people who were the Church, it was about the Church of Christ as the network of love in which there was indifference and unbelief, and such a gap between rich and poor. The prayer you prayed this morning deepens the question: what should I do? I want to be your instrument, Lord. So, in the great tradition of our faith there are always people who have the courage to be instruments of the Lord. Such as the Blessed Virgin in the Gospel and Brother Francis in the course of his life.

In his encyclical Lumen fidei, the Pope explains that it may sound a little clinical, a person as an instrument. As if you are a screwdriver, while we are people with a name and a heart. It ay sound as if you are just a cog in a great machine, and that it doesn’t really matter what you contribute. But the Pope says: do not let yourself be belittled, do not think that you are just a small part, but think of the Church as the body of Christ (1 Cor. 12:12-31) to which you belong. Not a finger can be missed, not an eye, not a toe, not an artery. The tone should then not be: I am just a part. No, you are (no matter how small) an instrument in the great work of God. You can do even the smallest task as a part of the greater whole of His body, the Church, close to Christ. However small your task is, you take part in the work of the Lord and in that no one can be missed.

 3. To be an instrument of the Lord: to accept or hesitate?

What do you do when the Lord ask you: do you want to be my instrument? Do you hesitate, do you accept? Do you ask for time to think? That is often the same as hesitating. In a shop the  shopkeeper knows very well that, when you say you want to think about it, you are probably going to buy it over the Internet.

When the Lord asks you to be His instrument, you may feel that you are too young, or not strong enough in your faith. But take a look in the Bible, you are not alone in that. Remember the prophet Jeremiah. When God asked him to be a prophet, Jeremiah answered, “I do not know how to speak. I am too young!” (Jer. 1:6). But the Lord said: It is me who is calling you, and when I call you it means that I will also give you the strength and talent to do it. And Jeremiah said: Lord, send me. Als remember the Apostle Peter, who hesitated at first. He saw the Lord and the abundant catch. But Peter did not say: “How wonderful”. No, he says, “Depart from me, Lord, for I am a sinful man” (Luke 5:8). And what about the Apostle Paul? He was at first a persecutor of Jesus and His disciples, and he looked on with arms crossed when Stephen the deacon was stoned (Acts 7:58). When Jesus calls him, Paul says, “I am the least of the apostles”, and considers himself as born abnormally (cf. 1 Cor. 15:8-9).

4. How good do you have to be to be an instrument of the Lord?

There are great examples of people who have said yes, and there are those who at first hesitated, such as Jeremiah, Peter and Paul. But in the end they did accept, for they found their strength in God. When we say to Jesus, “I trust in you,” we take the same step as Peter and Paul. Whether you are small or young, sinful or haven’t discovered many of your talents yet.

How good do you actually have to be in order to become an instrument? In the Gispel there are remarkable examples about this, such as the tax collector Levi, who works for the emperor and collects a major bonus for himself. This does not make one popular, as it is unfair. Jesus passes him and says, “Follow me”. The Pharisees wondered: How can Jesus call someone like that? A sinner, someone so untrustworthy! But Jesus says, “I have not come to call the righteous to repentance but sinners” (Luke 5:27,32; see also: Mark 2:13-17). If that isn’t mercy! Pope Francis also refers to this special calling, but in the Gospel of Matthew (9:9-13). He speaks of the tax collector Matthew, sitting at the customs post. The Lord sees him and says, “Follow me. Pope Francis applied this to himself, and his motto is ‘miserando atque eligendo’. This means as much as ‘being chosen by mercy’. The Lord did not come for the healthy, but for the sick to heal them (Matt. 9:12).

The Lord calling and needing you, that is what ultimately matters. It is the Lord who has a plan with you and who calls you and gives you the means in His mercy. So it’s not you being ready with all your talents and thinking, what’s keeping Him? No, the Lord Jesus sees us and calls us to accept His merciful love and accept Him as the basis of our lives, and in turn to be His instrument of mercy. When the Lord calls you, He also gives you the talent. He enables you to be His instrument of mercy. Jesus looks at you and calls you to accept mercy. Do not say that you are too busy or not suited to being an instrument of the Lord. That is no reason for saying no. At my ordination to the priesthood I also wondered, why me? But at the same time I thought, I am not worthy, I am not holy, but you called me (“non sum dignus neque sanctus tamen tu vocasti me“). When He calls and invites you, that is the basis for saying yes. So when Jesus asks you to be His instrument, have the courage to say yes. At the ordination of a deacon or priest, the ordinand says, “Yes, with the help of God’s grace”. Jesus calls and gives you His grace. He wants you to be His instrument and also gives you the tools to do it. Saying yes is very specific. In the first place it is prayer. Like Mary, like Peter and Paul. Going towards the Lord is the first step: here I am, what can I do for you, I know you have a plan for me, for you have called me since my first hour (cf. Jer. 1:5; Ps. 139; CCC 27).

5. Being an instrument of Christ: very specific

“Be merciful like your Father is merciful” is the theme of the WYD.

The Gospel of Matthew, Chapter 25, takes centre stage today. Jesus says, “I was hungry and you gave me food, I was thirsty and you gave me drink, I was naked and you clothed me” (Matt. 25:31-46). To all these works of mercy you can think of people who have been an instrument of the Lord. Think for example of Saint Martin (ca. 316-397) who shared his cloak with a poor man on the side of the road. And think of Saint Elisabeth of Thuringia (1207-1231) who have bread to the hungry and nursed the sick. Putting the works of mercy from Matthew 25 into practice makes being an instrument of mercy very tangible.

But there is more in Chapter 25 of Matthew. Before speaking about the works of mercy, Jesus tells a parable, namely a parable that we should be vigilant (Matt. 25:1-13). You must use your eyes well to see what is needed, and your heart open for the Lord who comes. Or else you risk sitting ready with your talents, but never taking action. That is abit like the fire station with a closed oor, where nothing ever happens. So be vigilant, what do you see with the eyes of the Lord? In Matthew Chapter 25 Jesus tells another parable, namely that you must use the talrnts God has given you, struggles and all (Matt. 25:14-20). You werent given your talents to bury them in the ground in an attempt to never make mistakes. No, be vigilant, keep your eyes and heart open and use your talents. The you can get started on the works of mercy: comforting people, correcting and advicing people, bear annoyances. Jesus says, “Whatever you did for one of these least brothers of mine, you did for me” (Matt. 25:40). Jesus says this to each of us.

6. Being an instrument of mercy, together with others who are instruments: as Church being one community of called, in service to the Lord.

You need not be able to do everything as instrument of mercy. The one may be able to listen well, and the other visits the sick without fear of infection. You need not be able to do everything, but choose what you are going to do. You are to be part of the Church, in which many are called and work.

You can be glad for the talents of others. And finally: encourage each other. Hunger and thirst, tears and loneliness remain. But get to work. Get up according to your calling and the talents that go with it. Hold on to each other. Jesus asks you to have confidence. And when you fall, ask to start anew in the light of God’s forgiving love. You are a human being according to God’s heart, with a name and a unique destiny. As an instrument of the Lord you have your own share in the mission of mercy that the Lord has entrusted to His Church.

I hope and pray that you will begin every day with looking towards the Lord, choose what you can do for Him, keep your trust in Him and support each other not to quit, because the mercy of the God is much to important and great for that. Thank you.”

Palm Sunday – The inevitability of the Passion

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It’s Palm Sunday, which means Holy Week has begun. In the Gospel reading at Mass we heard the entire Easter narrative, from the Last Supper to Jesus’ entombment – we’ll go over the same events in the course of this week, especially from Thursday onwards. But today we especially marked Jesus’ joyful entrance in Jerusalem:

“Jesus proceeded on his journey up to Jerusalem. As he drew near to Bethphage and Bethany at the place called the Mount of Olives, he sent two of his disciples. He said, “Go into the village opposite you, and as you enter it you will find a colt tethered on which no one has ever sat. Untie it and bring it here. And if anyone should ask you, ‘Why are you untying it?’ you will answer, ‘The Master has need of it.’”
So those who had been sent went off  and found everything just as he had told them. And as they were untying the colt, its owners said to them,  “Why are you untying this colt?” They answered, “The Master has need of it.”
So they brought it to Jesus, threw their cloaks over the colt, and helped Jesus to mount. As he rode along, the people were spreading their cloaks on the road; and now as he was approaching the slope of the Mount of Olives, the whole multitude of his disciples
began to praise God aloud with joy for all the mighty deeds they had seen.
They proclaimed: “Blessed is the king who comes in the name of the Lord. Peace in heaven and glory in the highest.”
Some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” He said in reply, “I tell you, if they keep silent, the stones will cry out!””

Gospel of Luke 19:28-40

This is the reading we heard at the start of Mass. In many places, the faithful then processed into Church, carrying palm branches, so recreating the arrival of Jesus in Jerusalem. It’s more than symbolism, of course, as Jesus is not just symbolically with us, but in a very real way: it is good to remember that every now and then in the way we behave around Him. If only we wouldn’t change our mind so quickly as the people in Jerusalem did in those faithful days leading up to His Passion. From “Hossanah” to “Crucify Him!” just like that…

The text from the Gospel of Luke above has a distinct sense of things falling into place. Jesus seems to know exactly what needs to be done, as well as what otherwise complete strangers will say and do. Later on, as Jesus prays on the Mount of Olives, we find out more about this inevitability: He ask that this cup be taken from Him, but “not my will, but yours be done”. Jesus knows what needs to be done, and also why: to redeem the people of God, to take all their pain and suffering upon His shoulders, so that they don’t  have to, and accept all the consequences… He is to do what they, we, can’t. What was our death now becomes His. The events we read above seem to prefigure that: it is inevitable that a colt be found, that the owner be told the Master needs it (and that he accepts it), and even the praise is unavoidable. The Pharisees who complain about it are told that if the disciples don’t praise God, the stones will: For what is about to happen, God deserves praise which can’t  be stopped.

Strangely enough, we read nothing here about the people of Jerusalem cheering and waving palm fronds: it is the disciples who are doing the praising and spreading their cloaks on the ground before the colt on which Jesus rides. In the other Gospels, especially in those of John and Matthew, we do read about people coming out of the city to meet and accompany Him. By focussing solely on the disciples, Luke emphasises the contrast between them and Jerusalem: there is a sense of hostility in the city already. The first thing we encounter there are Pharisees almost ordering that Jesus tell His disciples off for their joy. There is jubilation and praise, certainly, but all is not as happy as it seems. The coming days will show exactly how hostile things will become…

Photo credit: Catholic News Agency

Network of love – Bishop van den Hende on what makes a diocese

Last month, the Dioceses of Groningen-Leeuwarden and Rotterdam marked the 60th anniversary of their foundation. A week ago, the website of the latter diocese published the text of the Bishop Hans van den Hende’s homily for the festive Mass on 6 February. In it, the bishop puts the sixty years that the diocese has existed in perspective, and goes on the describe the diocese not as a territory, but as a part of the people of God, as the Second Vatican Council calls it in the decree Christus Dominus. Following Blessed Pope Paul VI, Bishop van den Hende explains that a diocese is a network of love. following the commandment of Jesus to remain in His love. This network starts in the hearts of people and as such it contributes to building a society of love and mercy.

20160206_Rotterdam_60JaarBisdom_WEB_©RamonMangold_08_348pix“Brothers and sisters in Christ, today we mark the sixtieth year of the existence of the Diocese of Rotterdam. “Sixty years, is that worth celebrating?”, some initially wondered. “We celebrated fifty years in a major way. One hundred years would be something.”

In the history of the Church, sixty years is not a long period of time. But sixty years is a long time when you consider it in relation to a human life. Many people do not reach the age of sixty because of hunger and thirst, war and violence. There are major areas where there hasn’t been peace for sixty years. Sixty years is long enough to contain a First and a Second World War.

Every year that the Lord gives us has its ups and downs, can have disappointments, great sorrow and joy. Sixty years we began as a diocese. In 1955, Pope Pius XII had announced that there would be two new dioceses in the Netherlands. The north of the country received the Diocese of Groningen. And here the Diocese of Rotterdam was created from the Diocese of Haarlem.

In 1956, on 2 February, both dioceses began. The new bishops came later. The bishops of the older dioceses of Utrecht and Haarlem initially were the administrators of the new dioceses. But in May of 1956 the first shepherds of the two new dioceses were consecrated (the consecration of Msgr. Jansen as bishop of Rotterdam was on 8 May 1956).

Describing the division of dioceses in provinces and areas, I could give you the impression that a diocese is in the first place a territory that can be pointed out geographically. But a diocese is not primarily a firmly defined area or a specific culture. The Second Vatican Council describes a diocese in the first place as a part of the people of God: “portio populi Dei” (CD, 11). The Vatican Council avoids here the word “pars”, that is to say, a physical piece.

A diocese is a part of the people of God. And that automatically makes a diocese a network of people united in faith around the one Lord. A network in the heart of society, connected to people that they may travel with. Pope Paul VI characterised the Church as a “network of love”, with the mission to contribute to a society of love in the entire world.

A network of love in unity with Jesus, who tells His disciples in the Gospel (John 15: 9-17), “Remain in my love”. Now that we are marking sixty years, we must recognise that things can go wrong in those sixty years, that there are things which do not witness to the love of Christ. How we treat each other, how parishes sometimes compete with each other, and also the sin of sexual abuse of minors and how we deal with that, these are part of our history.

Should we then say that this network of love is too difficult a goal to achieve? If we think that, we should remember what St. Paul says in the first reading (1 Cor. 1:3-9). He says: the network of love does not just belong to people, but is united with Jesus Christ, who helps us persevere until the end. Jesus is God’s only Son who has lived love to the fullest, who died on the cross, who rose from the dead and who made no reproaches but said, “Peace be with you” (cf. John 20:21).

The network of love is inspired by the Holy Spirit whose efficacy becomes visible where there is unity, where forgiveness is achieved, where people can bow to each other and serve one another.

To be a network of love is a duty that we must accept ever anew as a mission from the Lord. We are a diocese according to God’s heart, insofar as the witness to Christ has taken root in us (1 Cor. 1:5-6). When we do not consider the disposition of His heart we do not go His way. And when we do not store and keep His life in our hearts (cf. Luke 2:51), we are not able to proclaim His word and remain in His love.

As a diocese (as a local Church around the bishop) we are not just a part of the worldwide Church of Christ, but a part in which everything can happen which makes us Church in the power of the Holy Spirit: in the first place the celebration of the Eucharist as source and summit, and the other sacraments: liturgy. Communicating the faith in the proclamation of the Gospel: kerygma, which – in catechesis, for example – must be coupled with solidarity between the generations. And thirdly, that we, as a network of love, show our faith in acts of love: charity (cf. Deus caritas est, n. 23).

We celebrate this anniversary in a year of mercy, proclaimed by Pope Francis. It is a holy year of mercy. Mercy means on the one hand to continue trusting in God’s love, asking for forgiveness for what’s not right, for what is a sin. Allowing Him into our hearts. On the other hand it means that we make mercy a mission in our lives and show it in our service to our neighbours, in acts of love, in works of mercy. In the Gospel of Matthew, chapter 25, Jesus summarises this for us: I was thristy and you gave me to drink, I was hungry and you gave me to eat. I was naked, I was homeless and alone. Did you care for me? Jesus does not isolate people in need, but identifies Himself with them: You help me when you approach a person in need (vg. Matt. 25:40).

Characterising the diocese and the entire Church as a network of love is not a recent invention from our first bishop, Msgr. Jansen, but is an answer to Christ’s own mission for His Church. And many saints went before us on that path with that mission. Saint Lawrence was a deacon in third-century Rome (225-258), who helped the people where he could. And when the emperor wanted to take all the Church’s treasure, which wasn’t even in the form of church buildings, as the Christians did not have those yet, Lawrence did not come to him with the riches, but with the people in need. And he said, “These are the treasures of the Church”. These treasures don’t take the form of bank accounts or the wax candles the emperor loved so much, but people, who are images of God. Jesus looking into our hearts also asks us to see in the hearts of people. In this way we continue to celebrate Lawrence and his witness.

And what about Saint Elisabeth (1207-1231) who went out to give bread to people and help the sick? She was of noble birth and was expected not to do this, but she went out from her castle and helped people in need. In this way she was a face of God’s mercy. And consider Blessed Mother Teresa (1910-1997), of whom there is a statue in this church. She saw people collapsing in misery, lying in the gutter, and she saw in their hearts. And also in our city of Rotterdam we are happy to have sisters of Mother Teresa realising mercy in our time.

A network of love and building a society of love. What more can we do in love and mercy? Marking sixty years of our diocese, it is a good time to ask ourselves: has the witness of Christ, has His love properly entered our hearts? And then we should say, and I am answering on behalf of all of us: we could do better. We need mercy and are to communicate God’s merciful love. In this city and elsewhere we are to contribute to a civilisation of love, contribute to a community which builds up instead of tearing down. It is clear that neither the Kingdom of God nor a diocese can be found on a map, because it starts in the hearts of people.

I pray that we celebrate this anniversary today in the knowledge that God’s mercy accompanies us and that we may accept his mission of solicitude, compassion and mercy. This is more than enough work for us, but it is only possible when it fills our hearts. Amen.”

Works of mercy – Bishop Berislav Grgić’s message for Lent

From way up north comes a brief message for Lent, in which Bishop Berislav Grgić reminds the faithful of his Territorial Prelature of Tromsø of the works of mercy, seven spiritual and seven corporal.

9bea463d-035d-4c15-8a10-830742e84e23“Dear faithful in the Church of Tromsø!

Pope Francis has declared an Extraordinary Year of Mercy. The year began on the feast of the Immaculate Conception on 8 December 2015 and ends on 20 November 2016 on the feast of Christ the King. The Pope wants the Church in the Holy Year to live in the light of Jesus’ words from the Gospel of Luke: “Be merciful just as your Father is merciful” (Luke 6:36). In particular, the Pope urges us all to rediscover the seven spiritual works of mercy and the seven temporal or corporal works of mercy.

The seven spiritual works of mercy:

  • To instruct the ignorant
  • To counsel the doubtful
  • To comfort the afflicted
  • To admonish sinner
  • To forgive offences
  • To patiently bear wrongs
  • To pray for the living and the dead, and for the persecuted

The seven temporal or corporal works of mercy:

  • To feed the hungry
  • To give drink to the thirsty
  • To clothe the naked
  • To shelter the homeless
  • To visit the sick and the imprisoned
  • To ransom the captive
  • To bury the dead

In Tromsø we endorse this invitation and want to stand with the entire Catholic Church throughout this Holy Year, especially now in Lent, because we know:

“God loved the world so much, that he gave his only Son, so that everyone who believes in him, may not die but have eternal life”(John 3:16)

 “Through His Son’s death and resurrection God reconciled the world to Himself and sent the Holy Spirit for the forgiveness of sins” (ritual for confession).

“I give you a new commandment: love one another; you must love one another just as I [Jesus] have loved you” (John 13:34).

To Mary, Mother of the Lord and of the Church, I entrust all of us in this Lent, so that she may lead us to her Son, Jesus Christ, who lives and reigns for ever and ever. Amen.

Tromsø, 27 january 2016
Msgr. Berislav Grgić
Bishop-prelate of Tromsø”

“Peace, purity and consistency” – Cardinal Eijk’s message for Lent

In his message for Lent, Cardinal Wim Eijk looks ahead at the Gospel readings for this time, “a tried and tested method of focussing more on God in this period”. After discussing what Lent means in this Holy Year of Mercy, he also takes on a topic which Pope Francis also discusses frequently: the reality of the devil in our lives.

To the elemtents of “peace, purity and consistency”, which are important for our spiritual lives in Lent, the cardinal adds a fourth one: mercy.

There’s more, too, in my translation of the text:

Kardinaal%20Eijk%202012%20kapel%20RGB%204%20klein“Brothers and sisters in Christ Jesus our Lord,

Politicians in the 21st century are a bit like mountaineers: the go from one summit to another. At the end of 2015 the climate summit was held in Paris, for example, seen by many as a “last chance” to save the climate. After days of negotation an agreement appeared, of which we hope that it will be upheld by all parties.

In January of this year there was a summit of another sort: in the Swiss winter sports tonw of Davos the World Economic Forum (WEF) too place, where leading business people and politicians came together. After the industrial revolutions of the steam engine, mass production and information technology, a fourth industrial revolution is nigh, the World Economic Forum says. One of the elements of that fourth industrial revolution is that soon as many people in the world as possible will be connected to machines and each other via the Internet. Sensors which can read signals to activate machines when they are needed, are increasingly being integrated in clothing and jewelery, while a rose-coloured future of robots and self-driving cars by means of the Internet was presented in Davos.

There are undoubtedly many advantages, but a population connected and exchanging data through the Internet does not automatically make true human contactsm which is the sort of contact by which the exchange of data leads to an encounter with the other as a person. Contacts in which we really listen to the other’s story and not immediately weigh every word on our own inner value scales. Contacts in which drinking a cup of coffee together is more than enjoying a beverage together, because the one you are drinking it with has a chance to tell his story. Contacts in which we have compassion and sympathy when the situation requires it. And the situation requires it more often than we sometimes wish…

The world currently has great need of such compassion and sympathy, Pope Francis concluded. Partly for that reason he has called for the Holy Year of Mercy, which we are living in now. What the fourth industrial revolution can never bring, is what Pope Francis hopes to see as the result of this Holy Year; a ‘revolution of tenderness’. For that reason the Church must strongly emphasise her tradition of mercy, the Pope claims.

We are now at the start of Lent. This time of fasting offers a special opportunity to come clean with yourself. And not only with yourself, but also with your neighbours and with God. It is a forty-day ritual of purification – of the body, but especially of the soul. By stepping from what does not really matter, by separating the main and the side issues and so focus more on God, we come closer to our own identity: we are children of God, who is merciful Father for us. In the Bull Misericordiae vultus, in which Pope Francis announced the Holy Year of Mercy, he wrote with reason: “The season of Lent during this Jubilee Year should also be lived more intensely as a privileged moment to celebrate and experience God’s mercy” (Misericordiae vultus, 17).

The Gospel readings in Lent are a tried and tested method of focussing more on God in this period. In Luke 4:1-13 we read, for example, about the temptation of Jesus by the devil, when He spends forty days in the desert. The demonic temptations should not be seen symbolically only, as Pope Francis has emphasised several times. In the 21st century, the figure of the devil remains a reality. “We are all tempted, because our spiritual life, our Christian life, is a battle. Because the devil does not want us to become holy, he does not want us to follow Jesus. The devil’s temptations have three main characteristics, and we have to be aware of them in order to not to fall into his trap. What does the spirit of evil do to snatch us away from Jesus’ path? The temptation begins subtly but then it grows and increasingly grows stronger. Secondly, it infects someone else. It spreads to another and seeks to take root in the community. Fonally, to calm the soul, it seeks to justify itself. It grows, spreads and justifies itself” (Pope Francis, The Devil exists, daily meditation held on 11 April 2014, in the chapel of the Domus Sanctae Marthae).

We must take care to always remain vigilant, for demonic temptations often seem appealing. Just like decay masks itself with a sweet scent, so that we realise too late what we are dealing with.

In Luke 9:28-36 Jesus, accompanied by some of His disciples, ascends the mountain to pray. In this way He wants to be closer to God. Jesus frequently goes up a mountain to be with God and when we follow Jesus this also has to be a regular part of our lives.

Lent can help us to (spiritually) reanimate our prayerful relationship with God. It isn’t always easy, with all the distractions of the modern 24-hour economy, to find that solitude. There is, after all, so much distraction around us. The devil is sometimes called “the great tempter”. He tries to tempt man to do the bad and not the good. But the devil manifests himself in our time just as often as “the great distracter”. Instead of focussing on God, there is always something else that ostensibly requires our attention. The devil makes convenient use of this to distract us from God. The rule of “peace, purity and consistency”, used by young parents for their children, may be of use to us here. For us as children of God, this rule remains valid for our entire lives: find the peace of prayer, always aspire for spiritual purity and pray consistently: good habits are, after all, also hard to unlearn.

In the parable of the fig tree without fruits (Luke 13:6-9), which we read about on the Third Sunday of Lent, the owner threatens to have the fig tree cut down as it hasn’t born fruit in three years. Jesus quotes the vinedresser who answer the owner: “Sir, leave it one more year and give me time to dig round it and manure it: it may bear fruit next year; if not, then you can cut it down”. In this vinedresser we can recognise Jesus, “the face of the Father’s mercy” (Misericordiae vultus, 1), who is always willing to give man a new chance and for that purpose gives His life on the cross.

We too keep getting every opportunity to be nourished. In a very special way we receive that nourishment on Sunday in the celebration of the Eucharist, when we hear to the Word of the Lord and when, by receiving Holy Communion, we encounter and receive Christ. This inner attitude of mercy expresses itself outwardly in performing the works of mercy. The tree is known by its fruits, according to a saying with Biblical roots.

On the fourth Sunday of Lent we hear one of the best known parables in the Bible. In it, Jesus speaks about the prodigal son (Luke 15:11-32). The father receives his child – who was lost because of sin and who wasted his inheritance – with open arms. This parable has become a symbol of the boundlessness of Gods mercy: He keeps watching for His prodigal children. Hoping that they will recognise their sins, return to their senses and so also so Him. Rembrandt depicted the embrace of the Father and His prodigal son strikingly in a famous painting. The Dutch bishops chose this painting as a logo for their publications about the Year of Mercy, such as on the website http://www.heiligjaarvanbarmhartigheid.nl.

Lent is a frutiful time for us faithful, and in the Holy Year of Mercy it gets and extra dimension. Pope Francis added to this by the initiative of “24 hours for the Lord”, which will be held on 4 and 5 March. In his Bull says about it: “So many people, including young people, are returning to the Sacrament of Reconciliation; through this experience they are rediscovering a path back to the Lord, living a moment of intense prayer and finding meaning in their lives. Let us place the Sacrament of Reconciliation at the centre once more in such a way that it will enable people to touch the grandeur of God’s mercy with their own hands. For every penitent, it will be a source of true interior peace” (Misericordiae vultus, 17).

On the request of Pope Francis, a Holy Door has been opened in one or more churches in every diocese in the world. In the Archdiocese of Utrecht there are three: in Utrecht, Groenlo and Hengelo. People can pilgrimage to these churches and there are special celebrations and activities for the Holy Year there.

Pope Francis decreed that whoever goes through a Holy Door earns a full indulgence. The Eucharist must be celebrated and the sacrament of penance and reconciliation (confession) must be received thereto. This sacrament, often forgotten in the Netherlands, opens the path to the mercy of the Father. But we are also called to perform the works of mercy ourselves. There is much to do, so that can not be an excuse – there are no less than seven corporal and seven spiritual works of mercy. Performing these works of mercy should obviously not be limited to the Holy Year. We should be permanently reformed to a better version of ourselves in this Holy Year of Mercy.

In our archdiocese we also answer to the call of Pope Francis to bring the sacrament of confession into the spotlight anew. For that purpose there will be “celebrations of mercy” in our parishes, which include the adoration of Christ in the Blessed Sacrament. Several priests will be available for confession during these celebrations. The Dutch bishops will, in line with Pope Francis’ request, ask priests, deacons and pastoral workers to introduce children who are receiving their First Communion to the sacrament of penance and reconciliation.

God always wants the best for us. I pray that this Lent can be a new beginning, also for those who believe they are far removed from God the Father. For He always waits for us and wants to give us His mercy, so that we can become new people. In the words of the prophet Isaiah:

“No need to remember past events, no need to think about what was done before. Look, I am doing something new, now it emerges; can you not see it? Yes, I am making a road in the desert and rivers in wastelands.” (Is. 43:18-19)

I wish you all a fruitful and blessed Lent.

Utrecht, Ash Wednesday 10 February 2016

Willem Jacobus Cardinal Eijk
Archbishop of Utrecht”

After the Ad Limina, Bishop Schwaderlapp on the “erosion of faith”

In his homily for the second Sunday of Advent in the cathedral of the Archdiocese of Cologne, Bishop Dominikus Schwaderlapp, auxiliary of that diocese, looked back on the recent Ad Limina visit of the German bishops. The full text of his homily can be found, in the original German, here, and below I present a translation of the relevant section concerning the Ad Limina. It touches upon some of the most frequent criticism against the German episcopate and church, and succeeds, in my opinion, in indicating where the solution lies.

schwaderlapp“Everywhere he went, John the Baptist proclaimed “a baptism of repentance for the forgiveness of sins” (Luke 3:3). That promise that John proclaimed can only enter into our hearts when we are willing to repent and begin anew. Repentance is painless when we want and demand it from others. It only becomes real when it is about me personally. Where do we need to repent? Where do I need to repent? When about two weeks ago we German bishops were in Rome for the Ad Limina visit, the Holy Father gave us a speech to take with us, one peppered with warnings: Clear words! In it, he speaks about the “erosion of faith” in our country. I once looked up on Wikipedia what erosion means: Improper land use removing especially fertile soil.

Dear sisters and brothers, the Church in Germany is certainly the best financed and best organised in the entire world. But what do we actually do? How can it be that – with all the means at our disposal – we must conclude that knowledge of and belief in the faith are ever more decreasing?

Are we really taking our mission to proclaim the faith seriously? We do it in other areas. For example: in our archdiocese, in an effort to prevent sexual abuse, hundreds of thousands, who are working with young people, are being trained. They must follow a set curriculum. Is there a similarly compulsory curriculum about questions of faith? No! Pope Francis has said, “New structures are continuously being created, but there are not faithful to fill them.” Are we obsessed with structures? In short, a word that is a warning for us as bishops and the Church in Germany.

And the Holy Father continues with what the erosion of faith means to him concretely. He discusses the Holy Eucharist and Confession. Holy Mass – the gift of God’s presence par excellence! Fewer than 10% of Catholics in our archdiocese attend it on Sunday. And when, because of decreasing numbers of priests, Mass times change or even, in some places, a Mass is no longer possible on every Sunday, a whole range of people stays away from Holy Mass. Has the Holy Eucharist become a sort of folklore in our lives, to embellish our Sundays? Our is it the foundation of our lives?

We are talking about new beginnings needed in our Church. Indeed, that is needed. But one thing is clear: When we do not make the first call of Jesus, “Repent and believe in the Gospel”, our own, when we do not make the call of John the Baptist our own, when we do not rediscover Confession as a place of God’s  mercy, there will be no new beginning! We can not make a new beginning by ourselves, but only implore God’s mercy for it.

Let us also ask ourselves: what does my faith look like? How seriously do I take it? How seriously do I take the Holy Eucharist, the Sacrament of Penance? Do I try to deepen my attitude, my practice, to really experience this great gift of the mercy of God?”

God is inexhaustible love – Bishop de Korte’s letter for the Holy Year of Mercy

Perhaps in lieu of (or, as it may turn out, in addition to) his customary letter for Advent, Bishop Gerard de Korte has written a letter about the upcoming Holy Year of Mercy to the faithful of his diocese. In it, he writes about the importance of mercy as it is a fundamental element of the identity of God. He identifies two kinds of mercy – moral and social, and further divides the latter in three constituent elements or expressions: in our own lives, in the Church and in society. He concludes his letter by underlining the message of Pope Francis, as expressed in his encyclical Laudato Si’: that, by living mercy in these three contexts, we should work with others to build a society of mercy.

Read my translation below:

korte

“Brothers and sisters,

On 8 December, a Marian feast and also the date of the end of the Second Vatican Council fifty years ago, the Year of Mercy will begin in our Church. It is an invitation to look critically at how our parishes function, but also at our own existence. How merciful and mild do we treat one another? Do we mostly see what’s alien and strange in the other and do we mindlessly ignore the good? Do I give someone who has done wrong a new chance? Am I really willing to help when someone is in need?

Shortly after his election as bishop of Rome, Pope Francis gave an interview that was published in a number of magazines of the Jesuit Order. The Pope called himself a sinner called by the Lord. He referred to a painting by Caravaggio, depicting the calling of Matthew. Apparently our Pope recognises himself strongly in Matthew. As a tax collector, a despised collaborator of the Roman occupiers, he is invited to experience forgiveness and a new start. Christ meets him with merciful love and calls him to follow Him. Pope Francis lives from this some merciful love of Christ.

Office holders in the Church are especially invited to take a look in the mirror. Pope Francis recently quoted from an address by Church father Ambrose: “Where there is mercy, there is Christ; where there is rigidity, there are only officials”. This is an incisive word which everyone with a pastoral assignment in our faith community must consider seriously. In this context I would like to refer to the book Patience with God by the Czech priest Tomas Halik. A great number of people, within and without our Church, are like Zacchaeus in the tree from the Gospel. They are curious but also like to keep a distance. To get in touch with them requires pastoral prudence and mildness on the part of our officials.

In this letter I would like to zoom in on the word mercy, which for many of our contemporaries is probably somewhat old-fashioned and outdated. What is mercy actually? Maybe the Latin word for mercy, misericordia, can help us. A person with misericordia has a heart (‘cor‘)  for people in distress (‘miseri‘):  sinner, the poor, the grieving, the sink and lonely people. The Hebrew word for mercy is not so much concerned with the heart, but with the intestines. A person with mercy is touched to the depths of his belly by the needs of the other.

God is a merciful God

In Holy Scripture we often hear about the mercy of God. Even until today the Exodus, the departure from slavery in Egypt and the arrival in the promised land, is for the Jewish people a central topic of faith.

God has seen the misery of His people in Egypt and had compassion with His people (Exodus 3). Elsewhere in the book of Exodus we read, “God of tenderness and compassion, slow to anger, rich in faithful love and constancy” (cf. Exodus 34,6). For Israel the Lord is supportive mercy, making life possible.

The history of ancient Israel is a history of loyalty and infidelity. The decline of the Northern Kingdom in the 8th century and of Judah and Jerusalem in the 6th century BC has been interpreted by the Jewish people as punishment for sins. The people as bride have been unfaithful to the divine bridegroom. But punishment is never God’s final word. The prophet Hosea writes that God does not come in anger (cf. Hosea 11). In God, mercy is victorious over His justice[*]. Ultimately there is forgiveness and a merciful approach.

In the letter in which he announces the Year of Mercy, Pope Francis calls Christ the face of God’s mercy (‘misericordiae vultus‘). In Him God’s great love for man (‘humanitas dei‘) (Titus 3:4) has become visible. The great Protestant theologian Oepke Noordmans published a beautiful collection in 1946, with the title “Sinner and beggar”. In it, Noordmans touches upon the two most important dimensions of God’s mercy. Not only moral mercy but also social mercy. In Christ, God is full of merciful love for both sinners and beggars.

Moral and social mercy

God’s moral mercy is depicted most impressively, as far as I can see, in the parable of the Prodigal Son. A son demands his inheritance from his father, who yet lives, and wastes the money on all sorts of things that God has forbidden, In the end he literally ends up among the pigs. To Jewish ears this is even more dramatic than to us, since in Judaism pigs are, after all, unclean animals. In this situation, there occurs a reversal. The son memorises a confession of guilt and returns to his father. In the parable we read that the father is already looking for his son and, even before the confession has been spoken, he embraces him. Here we find what Saint Paul calls the justification of the Godless man. God is as “foolish” as the father in the parable. It is the foolishness of merciful love. God is inexhaustible love and gives his son a new chance, even when he has turned away from Him (cf. Luke 5:11 etc).

Social mercy is depicted sublimely in the parable on the Good Samaritan. A man is attacked by robbers and lies on the side of the road, half dead. Several people from the temple pass by, but they do not help. Then a stranger passes, a Samaritan who many Jews look upon with a certain amount of negative feelings. But this distrusted person acts. He becomes a neighbour to the person lying on the side of the road. He treats his wounds and lets him recover in an inn, on his costs. The Church fathers, theologians from the early Church, have seen Christ himself in the person of the Samaritan. He comes with His merciful love to everyone lying at the side of the road of life. Christ has gone the way  of mercy until the end. He lives for His Father and His neighbour until the cross. In this way, Christ shows that He has a heart for people in misery: the poor, sinners, people dedicated to death (cf. Luke 10:25 etc).

Is God merciful to all?

We are all temporary people. None of us here on earth has eternal life. Sooner or later death will come and take life away. In that context we could wonder what we can hope for. Are we like rockets burning up in space or can we look forward to returning home? Over the course of Church history this has been discussed both carefully and generously. Not the most insignificant theologians, such as Augustine and Thomas Aquinas, were in the more careful camp, with the Scripture passage in mind which says that “many are called, but few are chosen”. There was also another sound in the early Church. The theologian Origen was so filled with God’s love that he could not imagine that anyone could be lost. The Church, however, based on the witness of Scripture, has denied this vision. There are too many passages in Holy Scripture which leave open the possibility of being definitively lost.

In our time, however, our Church is generally  optimistic regarding salvation. God’s  desire to save does not exclude, but include human freedom. God’s hand is and remains extended to all. Only God knows who takes this hand. Not without reason do we pray, in one of our Eucharistic prayer, for those “whose faith only You have known.” God’s mercy maintains its primacy. Christ has, after all, died for all men. God is loyal and the cross and resurrection of Christ can be a source of hope for us all. In other words: God takes our responsibility seriously, but I hope that He takes His love even more seriously.

Culture of mercy

God’s mercy requires a human answer, a culture of mercy. Here we can discern at least three dimensions: personal, ecclesiastical and social. In our personal life we are called to love God and our neighbour. But we know that cracks continue to develop in relationships. People insult and hurt each other. The Gospel then calls us to forgiveness.  Scripture even suggests we should postpone our worship when there are fractures in how we relate to our fellows (cf. Matthew 5:24).  Forgiveness can always be unilateral. But both parties involved in a conflict are necessary for reconciliation. Christ does not only ask us for merciful love for our loved ones, but also for our enemies. We realise that this can only be realised in the power of God’s  Spirit, and even then often by trial and error.

Merciful faith community

In one of our prefaces the Church is called the mirror of God’s kindness. In our time we notice a crisis in the Church. Many contemporaries have become individualists because of higher education and prosperity. This individualism also has an effect in the attitude towards the Church. Many people do believe, but in an individualistic way and think they do not need the faith community. Added to that is the fact that the Church suffers from a negative image. More thana  few see the Church as institute that restricts freedom. Many think that the Church demands much and allows nothing.

As people of the Church we should not immediately get defensive. Criticism on our faith community invites us to critical reflection of ourselves. Do we really live the truth in love? Do we really care for and serve each other? A Christian community will not restrict people but promote their development into free children of God (cf. Romans 8:21).

We can see the Eucharist as the ultimate sacrament of God’s merciful love. Time and again the outpouring love of Christ is actualised and made present in the Eucharist. About Communion, Pope Francis has said words which are cause to think. According to him, Communion is not a reward for the a holy life, but a medicine to heal wounded people. The mercy of the Church also becomes visible in the sacrament of penance and reconciliation, or confession. For many reasons this sacrament has almost been forgotten in our country. At the same time I hear that in some parishes especially young people are rediscovering this sacrament. I hope that the Year of Mercy can make a contribution to a further rediscovery of the sacrament of God’s  merciful love for people who fail.

Ecclesiastical mercy is of course also visible in all form of charity. Everywhere where Christians visit sick and prisoners, help people who are hungry or thirsty, cloth the naked or take in strangers, the ‘works of mercy’ become visible (cf. Matthew 25:31 etc).

Merciful society

After the Second World War Catholics took part in the rebuilding of a solid welfare state. After the crisis years of the 1930s and the horrors of the war, there was a broad desire among our people for the realisation of a security of existence. Catholic social thought, with the core notions of human dignity, solidarity, public good and subsidiarity, has inspired many in our Church to get to work enthusiastically. After all, although the Church is not of the world, it is for the world.

But in our days there is much talk of converting the welfare state into a participation state. Of course it is important that people are stimulated optimally to contribute to the building of society. But at the same time government should maintain special attention for the needs of the margins of society. Not without reason does Christian social thought call government a “shield for the weak”.

In June Pope Francis published his encyclical Laudato Si’. Here, the Pope ask attention for our earth as our common home. Catholics are asked to cooperate with other Christians, people of other faiths and all “people of good will”. The Pope urges us to join our religious and ethical forces to realise a more just and sustainable world. With a reference to St. Francis’ Canticle of the Sun our Pope pleads for a new ecological spirituality in which our connection with the Creator not only leads to a mild and merciful relation with our fellow men, but also with other creatures.

In closing

We all live from the inexhaustible merciful love of our God, as has become visible in Jesus Christ. Let us in our turn, in the power of God’s Spirit, give form to this love in our relationships with each other, in our faith communities and in our society. In this way we can make an important contribution to the building of a “culture of mercy”.

Groningen, 22 November 2015
Solemnity of Christ, King of the Universe

+ Msgr. Dr. Gerard De Korte
Bishop of Groningen-Leeuwarden”

*As an aside, not to distract from the overall message of the bishop’s letter: I am sorry to see this line here in such a way, as if there is a conflict between mercy and justice, in which one should be victorious over the other. Mercy without justice is no mercy at all, as it is deceitful. How can be kind and merciful to others if we keep the truth from them? The truth and its consequences must be acknowledged and accepted in mercy, so that we can help others living in that truth, even if they sometimes fail (as we eventually all do).