Hidden dangers – Bishops of Belgium on decriminalising abortion

As Belgian politics are once more on the verge of discussing the topic of abortion and whether or not it should be decriminalised, the bishops of Belgium warn against the risks of doing so. Their concerns are not unrealistic, as recent developments in other countries have shown. The slippery slope of further liberalisation, actively sought out or not, is real, When abortion comes to be seen as a right, the room to disagree, to conscientiously object, starts to disappear. The bishops write that there are only ever losers in these cases, especially when abortion is considered as a normal procedure.

“In our country, abortion has been legalised under certain circumstances for quite some time now. Several proposal have now been presented to the Belgian parliament to completely depenalise abortion. Current practice will perhaps not change much because of it, but it is nonetheless a serious decision with a strong symbolic meaning. The opinions on the termination of pregnancy will fundamentally change. And the consequences are significant. Hence, we ask ourselves questions. These are questions which transcend ideological boundaries.

In a democracy the criminal code guarantees the protection of human dignity and the physical integrity of every person. Can this protection be disregarded when it is about human life developing before birth? The life that many people desire, which many protect and fight for, for which medicine makes the greatest progress, that precious life. Why should that life in its earliest beginnings not be protected as if it isn’t life yet?

Abortion will never become commonplace. Not even when it is removed from the criminal code. It will never become a normal ‘operation’. It will never happen gladly. There are only ever losers. Certainly, circumstances can make people desperate and hopeless. Exactly then man is so distraught en lonely. If the law would then only suggest that it is a normal operation, no justice is done to what those involved experience and go through. Why then look for advice or assistance? The requests themselves run the risk of not being taken seriously from the start. It will only increase the desperation and loneliness.

That is the danger we wish to point out: when abortion is removed from the criminal code, there is the risk that it becomes a normal medical intervention like any other. It is no longer an infraction in those cases provided for by the law. It becomes a right. Those questioning it or refusing abortion, will then have to justify themselves. And that is true for both the doctor and the woman involved. Even when the clause of freedom of conscience is maintained, it will be able to be invoked increasingly less. A medical intervention requires a medical decision, after all, and not so much a decision of conscience.

Our society increasingly struggles with everything that blocks our plans, with everything that disrupts our way of life. That goes for people who are old or sick, for people with physical disabilities, for the poor, strangers or refugees coming to us. It is also true for unborn life. In his encyclical Laudato Si’, Pope Francis says that this is all connected: “If personal and social sensitivity towards the acceptance of the new life is lost, then other forms of acceptance that are valuable for society also wither away” (n. 120).”

Cardinal Jozef De Kesel and the bishops of Belgium

By acknowledging that abortion is never considered gladly, never becomes normal, and that those seeking it out are often desperate, seeing no other option, the bishops show the way in how to deal with such situations. Not by presenting abortion as just another medical operation, but by acknowledging the pain and loneliness felt by the people involved, and by finding new ways of alleviating that. Not by killing an innocent person, but by standing with the parent or parents (because too often the mother stands alone in these situations).

 

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Holding on to each other in a time of confusion – Bishop de Korte’s Christmas message

On Monday, following the annual Van Lanschot Christmas concert at the cathedral, Bishop Gerard de Korte presented his Christmas message. The bishop of ‘s-Hertogenbosch reflects on the state of our society and political world, saying that there is much to be grateful for, but also acknowledging feelings of insecurity which exist and which deserve a better answer than the ones provided by populist movements. In God’s coming down to humanity at Christmas, the bishop says, we find an example of what a just and loving society can look like.

“Several weeks ago our queen opened the Jheronimus Academy of Data Science. With this, the city of ‘s-Hertogenbosch advances in the academic march of civilisation.

The data institute researches the possibilities of ‘big data’, but also the moral implications of the enormous increase of information. During the presentations preceding the opening of the institute, the guests were presented with interesting examples of practical applications.

In recent decades the digital revolution has led to an enormous increase of avalaible data. One thing and another means, in theory, that decisions by doctors, bankers, companies and managers can be made with much greater precision.

Reflecting on these matter I encounter a paradox. In the media we continuously hear about fact-free discussion among our politicians. While more information becomes available, many a politician prefers not to speak on the basis of facts, but primarily on the basis of feelings and emotions. It is not about what is true, but about what feels true.

I recall that, during the American elections, most of the statements by the current president-elect about economical topics were revealed by economists to be partly or completely untrue. Once again, it became clear that data must always be interpreted, and that interests also always play a part.

Much to be grateful for

One of our daily newspapers recently published an interesting conversation with Swedish researcher Johan Norberg about his latest book, Progress. In that book, Norberg shows, with a multitude of data, how life has improved from one generation to the next. It goes well with the world when it comes to fighting poverty, life expectation and education.

Worldwide fewer people fall in the category of ‘extremely poor’, research by the World Bank shows. In 1970, 29 percent of the world’s population was malnourished. Today that is 11 percent. People born in 1960 died on average at the age of 52. Today the average person reaches his 70th birthday.

In our country life expectation rose from 73 to 81 in half a century. The Netherlands has one of the best healthcare systems, as we read recently, and when it comes to education our dear fatherland is high on many lists. Seen from history, we can say that the Netherlands is a good country to live in.

We have a high level of prosperity. We do not need to fear the sudden appearance of a police van in front of our house, taking us away without reason. We have an impressive constitution with many freedoms, a free press and an independent judiciary. In short, there are much data for which we can be grateful.

Despite all these material and immaterial achievements, the experience of the state of our country is a different one for many Dutchmen. Sociologists refers to our country as ‘extremely rich and deathly afraid’. There is a strong feeling of unease among a significant part of the population. More than a few people have feelings of fear and insecurity.

Time of unease

In part that is a result of western news services. Good news is boring news. But in general one could say that good whispers and evil shouts. In that regard I like to quote Pope Francis: one falling tree makes more noise that an entire forest growing. Our media enlarges problems and everything that is going well remains in the background. Watching the news, one could get the impression that our world is one great mess, but that is not true of course. There is much more going well than wrong in the world.

But I do not want to claim that these current feelings of unease in our society are fact-free. There is an accumulation of problems which rightly worry many people.

Accelerated globalisation of the last decades has made many uneasy. There are increasingly clear winners and losers of that globalisations. People hear about the excesses of worldwide capitalism, such as high bonusses and tax evasion. But at the same they fear for their own jobs or those of their children and grandchildren. The security of existence of an increasing number of countrymen is under pressure.

Our political landscape is rapidly splintering. Many people are worried about that. While there are great challenges this splintering threatens to limit the effectiveness of the government after next March’s elections.

Many of us are also worried about the pollution of the environment and climate change. In his impressive social encyclical Laudato Si’, Pope Francis urges us to protect Mother Earth. Especially now we are facing the challenge to truly realise our stewardship.

A vague sense of insecurity also invokes much unease, especially because of attacks by Muslim terrorists. With their pointless violence against our citizens they try to destabilise our society and so play into the hands of unsavory forces in our own society.

Fear and the unease of the people is fed, not in the last place, by a spiritual crisis. Because of the last decades’ secularisation and dechristianisation many of our contemporaries lack a solid foundation. In a time of rapid transition they no longer have the ability of falling back on a solid faith in God.

All the concerns and problems lead to a coarsening of relationships in our society and sadly also to the rise of a poisonous populism. Poisonous because it divides people, undermines the trust in our fragile rule of law and especially because it shouts loudly, coarsely and without any nuance, without offering concrete solutions.

How to respond?

What response to this development is desirable? As bishop I want to mention a few things, based on the Catholic thought about the good and just society.

Let responsible administrators take the questions of populists seriously, for they are the questions of many citizens of our country. But these questions deserve a better answer than is being provided in populist circles. The threat to security of existence that is being felt requires a response. Our wealthy Netherlands must be able to safeguard the existence of every citizen, also materially.

Let us, as citizens of this good country, no longer push one another away, but keep looking for connections. No thinking in us and them, but inclusive thinking. Catholic thoughts aims to unite and is directed at sense of community and solidarity. Of course there are differences in vision and conflicts of interest. Many debates get stuck in rough language and shouting matches. Instead of providing arguments, personal attacks. The result is that the dignity of the neighbour is trampled underfoot. Let us then conduct social discourse on point, but also with respect and courtesy.

Our diocese’s recent policy note is titled Building together in trust. But that is not just a mission for our own diocese, but also for our society. An important aspect of this is that we acknowledge our responsibility for the whole. If we only serve our own (partial) interests, we will get a hard society in which the law of the jungle will be victorious. A just society, on the other hand, has an eye of the vulnerable and for the many people wo are threatened to be left behind.

Christmas: celebration of God’s solidarity

In a few days we will be celebrating Christmas. For Christians, Christmas is the celebration of the birth of Christ. Even before the celebration of St. Nicholas, many shop windows in our city were decorated for Christmas. Santa Claus, green and lights everywhere. Retail knows well how to use Christmas to make the December revenu a success. Priests and preachers have traditionally questioned this development. Christmas is more than gold and glitter, more than good food and presents.

I will not be repeating this Church protest against commerce’s grip on Christmas tonight. Not only because I do not like waving my finger like an angry school teacher, but also because that protests is not very effective.

It makes little sense for a sour-faced bishop to speak about the degeneration of the Christmas thought. People, including believers, have a need for comfort and security, especially in the dark and cold month of December. A good meal and a thoughtful present can only serve to improve mutual solidarity.

But perhaps you will allow me to invite you not to stop at the exterior, but also search out the interior of Christmas.

At Christmas we celebrate the coming of the Emmanuel: God with us. In Christ, God bows down to the world. At Christmas, God says to you and me: man, I love you. In Christ, God’s love of humanity has become unequivocally visible. In Jesus, God wants to share all with us, including our fear of dying and death. Christmas is the feast of God’s solidarity and loyalty. With Him, we are safe.

In this period, we dispel the darkness of winter with lights and candles. Our God dispels our darkness with the light that is Christ. I sincerely wish that you will allow that divine Light into your lives.

It will allow the tempering of much unease and anger. Secure in God’s love, we are called to hold onto each other in this confusing time and life in solidarity with each other; to build together in trust and take our responsibility for the building up of our faith communities and society.

Out of that conviction I wish you a blessed feast of Christmas.

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

Photo credit: Ramon Mangold

 

The General Report for the Ad Limina – The portfolios

Continuing with our translation of the general report that the Dutch bishops will be handing to Pope Francis in the first week of December, we arrive at the second part, in which the various portfolios within the Bishops’ Conference are described, as well as some developments within the fields they cover.

It would seem that each portfolio holder has written a short text. These are sadly not written for easy reading. They are dry texts intended to convey information, and their length prevents the inclusion of much detail.

Below, I will briefly list the main points in each text.

Vocations and Education to Church Ministry (Wim Cardinal Eijk): Mentions the intended merger between the three Catholic theological faculties in the country. The Faculty of Catholic Theology (logo pictured) of the University of Tilburg, but located in Utrecht, was the result. Two faculties participated, while the third lost the right to dispense ecclesiastical grades. No mention is made of the seminaries.

Liturgy, Church Music, Bible and Christian Art (Bishop Jan Liesen): This department tries to emphasise the fullness of liturgical life through letters and liturgical books. There is special attention for new translations of the Roman Missal and the Bible as used in the liturgy.

Catechesis (Bishop Rob Mutsaerts): There are projects about First Communion and Confirmation,  a series of six catechetical magazines on topics like birth, suffering, forgiveness and education, a catechesis method for children and teenagers. New goals are new forms of evangelisation and catechesis and more investing in the volunteer force.

Education (Bishop Jan Hendriks): Government policy and secularisation put pressure on Catholic education. Ways are sought to improve relations between Church and schools and increase religious knowledge of teachers.

Youth (Bishop Rob Mutsaerts): Pastoral care is mostly presented in national events (Catholic Youth Day, diocesan events). The number of youth groups is slowly decreasing, but young Catholics are increasingly present on the Internet and in social media.

Communication and Media (Bishop Frans Wiertz): Little interest from secular media in Church and faith, except for the sexual abuse crisis and the election of Pope Francis. Fewer financial means to invest in communication. There seem to be new chances in new media (seriously? Seem to be?)

Pastoral care in Justice and Health Care (Bishop Everard de Jong): Pastoral care in prisons takes place in close cooperation with the state. Most hospitals and nursing homes are secularised, making providing pastoral care more difficult. It is being ‘professionalised’ and thus becoming more secular. There are very few priests available in this area, and the challenge is to strengthen the bonds between caregivers and dioceses, and dioceses and institutions.

Church and Society (Bishop Gerard de Korte): The bishop meets twice annually with representatives from various areas of society, including political parties and unions. The bishop tries to spread Catholic social thought via the media.

Ecumenism and Contacts with the Eastern Rites (Bishop Hans van den Hende): There are direct ecumenical contacts with the Protestant Church, the Old Catholic Church, the Oriental and Orthodox Churches, the Evangelical Alliance and the Pentecostal churches. Expressions of ecumenism include a joint declaration on Baptism and a nationwide Week of Prayer for Unity.

Interreligious Dialogue (Bishop Jan van Burgsteden): Cooperation exists with Muslims, Hindus and Buddhists. Deus Caritas Est and the Vatican II documents are basis for further contacts.

Mission and Development (Bishop Jos Punt): There is solidarity and creativity in the parishes, often aimed at local projects. These can be integrated in national actions. There is also a decline in financial contributions to missionary projects. (At left: Bishop Punt on a missionary visit to Ethiopia)

Commission of the Bishops’ Conferences of the European Union (COMECE) (Bishop Theodorus Hoogenboom): The bishop participates in the two meetings per year of the COMECE, and subsequently reports to the bishops’ conference about it. Several COMECE projects are put into practice in the Netherlands.

Marriage and Family (Bishop Antoon Hurkmans): Good marriage preparation and family amenities are promoted for the new parishes. Numerous movements assist the Church in these goals.

Medical Ethics (Wim Cardinal Eijk): The cardinal lectures on this topic in the Netherlands and abroad, and also teaches the subject at the seminary of the Diocese of Haarlem-Amsterdam, and writes articles for various publications. He also maintains political contacts to emphasise the topic, and has published a handbook on medical ethics (pictured), which is currently being translated into English and Italian.

Relations with Judaism (Bishop Herman Woorts): Several meetings between Jewish and Christian communities take place, in relation to the remembrance of the Holocaust and several Jewish feasts. All dioceses should have their own working group for relations with Judaism.

Movements and New Communities (Bishop Jan van Burgsteden): These are fourteen movements and communities recognised by the Pontifical Council for the Laity.

Religious and Secular Institutes (Bishop Jan van Burgsteden): Three to four meetings per year have led to mutual dialogue and confidence and has brought bishops and religious closer together.

Church and the Elderly (Bishop Gerard de Korte): Two elements are important: representation and comfort on the one hand, and questions of life and death, the younger generations and hope on the other. This is achieved through celebrations and speaking engagements.

Church and Women (Bishop Gerard de Korte): Consisting mainly of contacts with the Union of Dutch Catholic Women, in two meetings per year.

Pilgrimages (Bishop Herman Woorts): The bishop takes part in the annual meeting of the three official pilgrimage organisations. Important now is the creation of a new pilgrims’ book related to the publication of an interrim Missal, probably sometime in 2014. The bishop takes part in various pilgrimages and celebrations.

Pastoral Care for Workers in Carnivals, Circuses and Shipping (Bishop Antoon Hurkmans): There is a well-ordered nationwide parish for shipping workers, with its own parish priest and group of volunteers. There is an annual meeting with the bishop.

Beatifications and Canonisations (Bishop Frans Wiertz): There have been four canonisations and three beatifications in the Dutch Church province since 1998. There are three Blesseds awaiting canonisation.  There are 13 further cases, of which three have reached the stage of Venerable. Three cases have had their file sent to Rome, and two files have been handed over to dioceses abroad. Three or four more candidates are being considered to have their processes started.

The reports are very factual and while the describe intentions, plans and wishes, there is no indication of how these are to be realised, nor how effective any projects are.

Striking – and disappointing – is the conclusion from Bishop Wiertz as holder of the communications portfolio that “here seem to be new chances in new media”. These chances have been there for years, and many Catholics in the world are exploiting them. There is a world to be won on the Internet for the Church in the Netherlands, a world that is barely being explored at this time.

Weekly news roundup: 13 to 19 November

As a counterbalance to the big stories, I decided to start a weekly blog post with the smaller Catholic news items which usually don’t make it to these pages, but which are an integral part of Catholic life. The roundup will contain short texts with links to the relevant news items.

This week I cam across things like these:

• 14/11:  In its autumn edition, Dutch-Flemish monastic magazine De Kovel asks questions about priestly celibacy, under the title ‘Celibacy – free choice or inconvenient duty?’ It offers commentaries both pro and contra celibacy. Source.
• 14/11: The Diocese of Haarlem-Amsterdam has a photo report of the ordination of six deacons on Saturday. Source.
• 15/11: Archbishop Léonard celebrated a ecumenical Te Deum service. He asked the faithful to pray for wisdom and courage for modern politicians and policy makers in Belgium. Source.
• 16/11: Two-thirds of the Dutch people have no trust in the churches. This is an increase from half the population in 2006. Source.
• 16/11: The Dioceses of Roermond, Liège and Aachen have established an international cooperation in care for HIV patients and the discrimination they suffer. Two conferences, in 2012 and 2013, are on the agenda. Source.
• 17/11: The deanery in Diest, Belgium, has had a stone thrown through one of its windows. A link is made with the display of two posters, one featuring Archbishop Léonard and the other containing an anti-abortion message, in deanery’s window. Source.
• 17/11: The Diocese of Groningen-Leeuwarden announces new members and auditors of the diocesan council of priests. Eight priests, one permanent deacon and two pastoral workers, in addition to the two vicars general, take up duties in the council which  advises the bishop in matters of policy and pastoral care. Source.
• 18/11 Bishop Gerard de Korte pleads for a “broad ecumenism”, and suggests that parishes should not limit their ecumenical contacts with the middle of the Protestant church, but should also reach out to the Reformed, Evangelicals and other church communities. Source.
• 19/11: For his 60th birthday, Bishop Gerhard Feige of Magdeburg will host people with financial and social problems for dinner. Instead of giving him presents, the bishop has asked people to donate to the ‘Network Life’ foundation, which helps people in difficult situations. Source.

“It was not I who gave you the breath of life” – death merchants at the door

Upon my daily browsing of various websites and social media, always with an eye on what might be used to fill these digital pages, I came across the daily tweets of Bishop Christopher Coyne about the day’s readings. Today he wrote:

“There is a section of the reading from 2 Maccabees that catches our eyes, as regards the gift of human life. As the story offers an episode of the Maccabean revolt, we hear the words of the mother describe God’s gift of her sons: “I do not know how you came into existence in my womb; it was not I who gave you the breath of life, nor was it I who set in order the elements of which each of you is composed. It is the Creator of the universe who shapes each man’s beginning, as he brings about the origin of everything …” [2 Macc 7: 22-23]. God as the author of all human life as one comes into existence in the womb. Powerful words to ponder as we continue to work to protect the sanctity of all human life.” [6 tweets on Wednesday 16 November 2011]

That work, of protecting the sanctity of all human life, becomes all the more desperately needed in the Netherlands, as I read about plans to establish ‘ambulatory euthanasia teams’, teams of doctors and nurses who will bring death to your doorstep. This, of course, coming after the proposed establishment of ‘suicide clinics’. The Dutch Society for a Voluntary End of Life (Nederlandse Vereniging voor een Vrijwillig Levenseinde – NVVE), from where the plan originates, estimates that this’ll allow about 1,000 more people to die every year.

The Royal Dutch Medical Association (Koninklijke Nederlandse Maatschappij tot Bevordering der Geneeskunst – KNMG) questions this plan, but does not outright denounce it. Instead, it points out that euthanasia requires a lengthy relationship between doctor and patient. That, it says, is an impossibility with these ambulatory teams, which come in after a intake process and consultation with a second doctor, and commit euthanasia.

A very disconcerting development which further strengthens the flourishing culture of death in this country.

The pope on science: Benefit never trumps “the destruction of even one human life”

For some there’s a minefield where faith meets science, but in reality that minefield is largely imaginary. Pope Benedict XVI proved as much when he spoke at an international Conference on adult stem cell research. Rapidly becoming a theme in his pontificate, the Holy Father once again presents ethics, justice and properly formed conscience as the foundations of all human effort. The address, given this past weekend in Rome, also offers an introduction to the two pillars of “the integral good of the human person and the common good of society.” It’s a good read for anyone interested in the dynamic between faith and science.

Read my translation here.

Photo credit: AP Photo/Osservatore Romano

Off the deep end

Dutch Europarliamentarian Sophie in ‘t Veld – who appeared in this blog before, displaying her ignorance about the separation of church and state – now goes off the deep end in British newspaper The Guardian. In her article, she attacks any religious influence on public life, and makes  the claim that the European Union and her parliament are the only arbiters of right and wrong.

Let’s analyse:

Europe is generally regarded as the most secularised continent in the world. But in few EU member states is there a complete separation between church and state. The old interweaving of religious and worldly authority still makes itself felt in many countries today.

In England, the head of state is also titular governor of the church and bishops are members of the House of Lords. Finland and Denmark still have an official state religion (a formality, jut like the English royals must be Anglican and the Dutch ones must be Dutch reformed), and in Greece up until recently, the Orthodox church was in charge of the public civil status register. Everywhere, churches maintain a firm grasp on education, the care and medical sectors (the Catholic Church still is responsible for much of the care for sufferers of AIDS in the Third World, for example. Hardly a bad thing), and the media. Churches have formal and informal positions of exception by law, which are sometimes used to refuse public services such as abortion or same-sex marriage, or to evade secular authority in cases of child abuse (Can you tell where this is going?).

Europeans may take a sceptical view of political leaders who are too quick to express religious faith in public (while in the US an atheist president is virtually inconceivable), yet churches have a greater influence on politics than many people realise. The Vatican has a special position due to the highly centralised organisation and its status as a state.

Worryingly (?), religion is also increasingly making its presence felt in the corridors of the European Union – even though the EU was designed as a strictly secular project (by whom? Not the populace of Europe). The treaty of Lisbon includes article 17 on the dialogue of the EU institutions with churches and non-confessional organisations. This forms the basis for an annual summit of religious leaders with the leaders of the EU institutions. Secular organisations are largely ignored (Yet the EU consists of secular organisations. You can say that it speaks for them, while religious groups are dialogue partners outside it).

José Manuel Barroso, the European Commission president, and Herman Van Rompuy, the European Council president, have special high-level cabinet officials whose job it is to maintain relations with churches. The EU has official diplomatic relations with the Vatican (of course, as Vatican City is a state). The Conference of Catholic Bishops is one of the most powerful lobby groups in Brussels (Good to hear).

Other religions also have representatives in Brussels, but they are less influential than the Roman Catholic church (This is not about religion or faith in public, is it? it’s about the Catholic Church and Catholics in politics). Their collective influence is not to be underestimated, however. In addition, religions have influence from the pulpit, if necessary by threatening excommunication if politicians adopt standpoints that are at odds with official doctrine (Sure. Same goes for political parties and any other institition. if you don’t abide by the rules, there must be consequences).

We are witnessing the emergence of the European equivalent to the “religious right” in the US (Just the religious presence, more like). Areas affected by this rise include women’s rights, gay rights and sexual and reproductive health rights as well as healthcare (such as contraception, abortion, condoms and IVF) (Yawn. Hello, 1960s). Freedom of expression is also affected, generally in the form of laws against blasphemy (Blasphemy and insult is now freedom?). Freedom of religion is often conceived as a collective right of religion to exempt itself from the law, particularly the EU fundamental rights (No. It is a right to live one’s faith without fear of persecution or repression, which Ms. In ‘t Veld seems to be advocating).

Religious lobbies are, for example, highly active against the broad European anti-discrimination directive that is in the works. Under intense pressure from religious lobbies, the European commission was initially reluctant to table a directive by which discrimination against gay people could be combated (Discrimination is bad, but its opposite is not mindless acceptance of any actions one can think of).

Invoking religious freedom, the lobbies are negotiating exceptions to the ban on discrimination, including discrimination against gay people, or for the right of confessional schools to discriminate (Again, not discrimination, but defense of values and teaching, of freedom of religion). In this way, discriminatory practices are effectively being written in stone, while the principle of equality is one of the explicit pillars of European unification Again, equality is not the same as mindless acceptance of every possible thing).

The European commission scarcely dares to take action when member states invoke religious freedom to disregard EU-fundamental rights. For example, in the case of Lithuania, when a law was passed that bans the “promotion of homosexuality”, effectively rendering gay people invisible (Who passes that law? Churches? I think not).

The controversial Hungarian media law also includes a paragraph of this type, which states that the media must show respect for marriage and the institution of family, whereby the government aims to constitutionally enshrine the definition of marriage as being between a man and woman (Which it is. A matter of natural law). The new Hungarian media supervisor has already qualified public expressions of homosexuality as in conflict with these standards (naturally), and therefore potentially punishable under the new law. Discrimination of this type is clearly in conflict with the ban on discrimination in the EU treaties (People are not being discriminated against. Weird redefinitions of marriage are).

In the asylum and immigration legislation, religious lobbies are advocating for a conservative definition of “family” for purposes of “family reunification”, or against the recognition of homosexuality as grounds for seeking asylum (Well, politicians in Europe have hardly a right to speak up for immigrants… And homosexuality by itself is no ground for seeking asylum. Persecution is.).

The fight against HIV/Aids and the reduction of maternal mortality also form targets for the religious lobbies, which are attempting to impose their own sexual morals such as a ban on condoms (more than morals, scientifically defendable theories).

This is abuse of freedom of religion (wrong), which was intended to protect the individual against oppression and coercion on the part of the regime (which is exactly what happens if the tenets of a faith are compromised upon the insistence of regimes). Religious organisations do not determine where the boundaries of fundamental rights should be set (Yes, they do). The EU fundamental rights are currently in the process of finding increasing expression in legislation. It is unacceptable for this legislation to be biased according to a strict religious morality (Instead, it must be based on the whims of politicians and the electorate?). It is high time for the secular nature of the European project to be re-emphasised. Europe doesn’t do God (tell that to the millions of Christians in your treasured EU, ms. In ‘t Veld. You are curtailing their freedom).

Perhaps it is time to replace “freedom of religion” by freedom of beliefs or conscience, an individual right that can be claimed by 500 million Europeans in all of their diversity (Ah, in the end, here is the core of modern society: individualism above all else. Well, in that case. I choose to make up my own mind. Ms. In ‘t Veld doesn’t need to do that for me).

Wikipedia tells us that Europe is home to more than 280 million Catholics. Something to keep in mind when denying rights in the name of liberalism.

Anti-life proposals questioned by its ‘target audience’

There is a silent but dangerous initiative going on in Dutch politics. Two groups – the ‘Out of Free Will’ Foundation and the Dutch Society for the Voluntary Termination of Life – are attempting to propose laws to government that would prepare the way for special end-of-life clinics, where ‘patients’ are provided with euthanasia, as well as the lifting of regulations on euthanasia in general for people over 70. Facilitating in death is the start of a very slippery slope, especially when death becomes a standard resolution for someone reaching a specific age.

Logo of the Catholic Elderly Union

Ironically, two unions, the Protestant-Christian Elderly Union and the Catholic Elderly Union, representing the ‘targets’  for these new measures, are now speaking against this. They have written a letter to Secretary of Security and Justice Ivo Opstelten and Health secretary Edith Schipper, warning against this development.

The unions say that the 116,000 signatures that the initiative has gathered are more than a “yes, we are in favour”. It is also a “no against getting old and dependent”. The unions acknowledge that getting older and the approaching end of life triggers emotions of fear and insecurity, and often elderly wonder why they should go on. These emotions and thoughts require that the people in question feel safe in their environment and with their possible caregivers.

The unions conclude their letter with an earnest outcry to the secretaries who are today receiving the ‘Out of Free Will’ Foundation and the Dutch Society for the Voluntary Termination of Life:

It is unacceptable that questions about a full life come from a shortage of dedication and attention from others. Elderly people with a full life must be heard, but thy also deserve someone saying: “Stay with us, you are worth it!”

PCOB and the Union KBO consider the answers from the initiators ‘Out of Free Will’ and NVVR – who plead for an end-of-life clinic – far too blunt. They think that the issue of elderly who consider their life fulfilled is an existential issue. It requires a broad approach and reflection by society.

The original letter can be read in Dutch here.

Surely, such developments as suggested by these anti-life groups are a sign of the moral bankruptcy of this country? This is not a matter of caring for the elderly, it is opting for the easy way out.

A difficult choice in the voting booth

In the Netherlands it’s time to make a difficult decision again: who to vote for in the national elections? It’s never an easy choice, with so many issues going on and so many parties to choose from. And the fact that this election was somewhat unexpected due to the government’s collapse a few months ago does not help either. And when you’re not too enthusiastic or informed about the machinations of politics, the dilemma seems complete.

But vote I will. It’s a right, but also a duty. So the choice is not if I’ll vote, but for whom. And that’s the problem. I’m Catholic (there’s a surprise) and a try to live according to Catholic social teachings, so that is why I try to see reflected in the party programs. And many parties (although some would hate to admit it) agree with what the Church has to say about many topics, but none do so for the full 100 %. In the Netherlands, a Catholic vote is not possible.

So the choice becomes negative. What party is the least divergent? Many Catholics vote left. PvdA, SP and GreenLeft (Labour, Socialists and Greens respectively) are popular. Others vote right: VVD (Liberals) mainly. And traditionally Catholics find a political home among the Christian Democrats of the CDA. And there is the PVV of madman Geert Wilders of course: a one-issue party that looks to be getting many votes out of spite. Will Catholics vote for him? Hard to say.

All these options can be defended (even the PVV, to an extent). But when it comes to combining certain specifically Christian issues (life and the role of religion in society, but also health care and education) and recent events in the media (the abuse issue and demonstrations about the ‘right’ to receive Communion), the choice becomes limited.

There it boils down to those parties who call themselves Christian: CDA, ChristenUnie (Christian Union) and SGP (Politically Reformed Party). CDA and ChristenUnie have been in government, while the SGP has always been a small opposition party, but nonetheless the most consistently Christian. They’re all chiefly or totally Protestant though, with the SGP being openly anti-Catholic.

Comparing the three, I conclude that the ChristenUnie is the best choice. Although solidly Protestant, they have been actively trying to involve Catholics in their party. Originally fully pro-life they did succumb to compromise, but that is the nature of Dutch politics. I don agree, but I understand. CDA is Christian in name only and SGP, as I said, is openly anti-Catholic. Despite the party’s qualities that is a major stumbling block for me.

What will we be getting? Perhaps a Liberal/Left combination? VVD, PvdA, GreenLeft? Maybe the PVV will get too involved (something I hope for: it may mean they´ll collapse within the year because they suddenly have responsibility). CDA will likely end up in opposition. D66 (possibly the most anti-Catholic choice we have) may turn out to be instrumental when it comes to forming a coalition, and perhaps, in a smaller way, the ChristenUnie will be as well. Chances of the end result being good are slim though. The major leftwing parties are openly antagonistic to the Church: the PvdA called for the Communion protests during Mass and GreenLeft  head Femke Halsema called the Church part of an axis of evil… Nice, that :$

But even the best options are not amazing. Dutch politics, like the country itself, is much secularised, and issues of faith, ethics and morality do not play a major part or are openly attacked or ridiculed. We will have to struggle on.