Cardinal Müller in the Netherlands – On forced retirement (of sorts), the Church’s response to secularism and criticising the Pope

“I am now simply a cardinal without a specific assignment. That is somewhat unusual. Bishops normally remain active until they are 75. The Pope apparently has better advisors than me at his disposal. As priest, bishop and cardinal I can keep serving the Church as usual. I give lectures and write books.”

Words from Cardinal Gerhard Müller in a recent interview for Dutch newspaper Trouw. The 70-year-old German prelate has been Prefect emeritus of the Congregation for the Doctrine of the Faith for almost 18 months now, but still looks with mild amazement at his letting go as the head of the premier Curia dicastery. He assumes that some of the pope’s “so-called friends” made him believe certain things, which let to his early retirement. Perhaps, the cardinal, wonders, his “attempts at interpreting the document Amoris laetitia in an orthodox way was not well received either”.

But Cardinal Müller is not a bitter man.

“My sense of self-worth and my identity do not depend on an office in the Church. I have achieved a few things theologically. Forty students received their doctorates with me. In total, 120 students graduated under me. I have written books. I don’t think that is all insignificant.”

CRK-dag_2018_Katholiek_Nieuwsblad_Jan_Peeters08Early last week, Cardinal Müller was in the Netherlands to speak at a congress about recently canonised Pope Paul VI and Vatican II. Katholiek Nieuwsblad (which, as an aside, has recently been expanding its media work abroad, providing translated articles to Crux) has published excerpts from the cardinal’s comments. One snippet, which was shared on social media, was taken by some as a critique on Pope Francis’ focus on certain issues. Reality is a but more nuanced, although Cardinal Müller, in the aforementioned Trouw interview, did not shy away from such criticism.

At the conference, organised in ‘s-Hertogenbosch by the CRK (Contact Rooms Katholieken), Cardinal Müller said:

“We can not make the mistake that, as the world becomes more secular, we only provide such answers. The Church is not just important because of her answers to social and environmental problems. Those are secondary matters. The first and foremost task of the Church is to bring people to God. He who is with God can contribute to the development of society from there. We can not replace the Church of Jesus Christ, the sacraments, with a social organisation.

And later:

“We can not make the mistake of responding to the secularisation  of the world with a secularisation of the Church. The Church must be a visible sign of a higher reality, and bear witness that man has a higher calling, to see God amidst the community of saints. That is the greatest calling of man.”

Returning to the issue of criticism, in the Trouw interview reporter Stijn Fens asked Cardinal Müller about the accusation, from among others Cardinal Wim Eijk, that the pope is causing confusion by refusing to offer clarity in the case of Communion for divorced and remarried faithful. Cardinal Müller answered:

“Yes, there is a great confusion in the Church at this time. The reason is that the relationship between the doctrine of the Church and the pastoral care for people in difficult situations is not clear. You can’t accompany and help faithful when you start from the wrong basis. We all know that there are people who are in a bad marriage through no fault of their own.

You see, a priest is like a doctor who cares for souls in the name of Jesus Christ. But a good doctor can only offer help when he prescribes the correct medication. You can’t comfort a patient and say, “Listen, you have broken a bone, so I’ll slap a band-aid on it.” You must use the right medication. That means, then, that a priest must explain doctrine in a clear way, whether people accept it or not.

What happens now is that those who are out to “improve” Catholic doctrine and partly falsify it, are not being disciplined. While others, who are clearly loyal to the Word of Christ, are being disregarded as “rigid” and “Pharisaic”. Is that a way to lead a Church?”

Whatever one may think of Pope Francis and his actions – and I do not consider myself to be among his detractors – it is hard to deny that the confusion described by Cardinal Müller – and others with him – exists. But, I wonder, is it up to the Pope alone to resolve this? Of course, when people are confused by his statements, it is not unreasonable to ask for clarification. But, as Cardinal Müller has asserted in the past, we must read papal statements in continuity with the teachings that came before. In that respect, it becomes an obligation to read them in an orthodox way, as the cardinal has tried with Amoris laetitia. Past doctrine does not suddenly become invalid just because the pope who promulgated it is no longer alive. So when we are faced with questions regarding communion, divorce, marriage or whatever matter of doctrine or pastoral care we like, we do ourselves and the persons involved a disservice if we look no further than one document or statement. The Code of Canon law, the social teachings of the Church, even, dare I say it, the Gospels (to name but a few sources) offer clarity and explanations and indications on how to interpret what we may not understand immediately. That is a duty for all Catholics, not just the Pope. 

In a more lengthy interview that was published in the printed version of Katholiek Nieuwsblad on Friday, Cardinal Müller also shared some thoughts about the Netherlands and the state of the Church there. Asked about the reasons for the extreme and rapid secularisation here, he said:

“The Netherlands is one of the countries which has understood the Council as a sort of liberalisation or secularisation of the Church. But in reality the Council had a further Christianisation of society as its goal.”

But hope always remains:

“There may still be a new flourishing. We must pray for it and bear good witness. I hope and pray that a new spring for the Church may perhaps begin in the Netherlands.”

Photo credit: Jan Peeters/Katholiek Nieuwsblad

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Married priests? What Bishop Kockerols really said

Bishop Jean Kockerols’ Synod intervention (as the four-minute speech allowed to each delegate is called), which he gave yesterday, has been making some headlines for what he says in his text’s final paragraph. Below, I share my translation of the entire text, in which Msgr. Kockerols expounds on what he calls the “one Christian vocation of baptism”, which is manifested in several different vocations.

  1. Mgr Jean Kockerols 2_0(Life choices) The fundamental vocation resounding in the consciousness of every person is the appeal to life. “Choose life, then, that you and your descendants may live” (Deuteronomy 30:19). This fundamental choice to renew every day of our existence, gives rise to confidence; which in turn leads to openness to other and an engagement to serve the world. The appeal to life is the way of humanisation.            You will have life “by loving the Lord, your God, obeying his voice, and holding fast to him” (Deut. 30:20). To the Christian this appeal to life is an invitation to be and become a disciple of Christ: Come and follow Me. The answer, given in full freedom, exists in conforming one’s life to that of the Christ: to develop trust in God, in prayer, love, joy, self-sacrifice… The appeal of the Lord presents a way of holiness.
  2. (Choices in life) This vocation of baptism is the source and summit of every other vocation. First the vocation of daily life, to which the answer is a preparation for the great choices at the turning points of life. Here the Church must, with a necessary measure of pedagogy, accompany the young. She must help them make the exegesis of their lives, so that they may become disciples of the Christ, each in their own rhythm. If she doesn’t make more of an effort in this field, the Church will continue losing her credibility.
  3. (The choice of a state of life) For this reason too, the Church must accompany the questions related to the state of life: Christian marriage and celibacy for the Kingdom. These two vocations deserve, in equal measure, to be appreciated by the Church.
  4. Finally, the vocation of baptism opens the hearts of some – married or unmarried – to the vocation of the Church to serve her in the name of the Lord, to be a servant of the Christian community. The first to call in this case is the Church! One recalls that, when his name is called, the ordinand steps forward and says, “Here I am.” Then the Church addresses the bishop with the words, “The Holy Church presents you N. and ask you to ordain him to the priesthood.”
  5. There is one Christian vocation, that of baptism, and there are several vocation given it shape. Allow me to conclude: I am convinced that some young people who, in their vocation of baptism, discovered the appeal to the bond of marriage, would like to answer “Here I am”, would the Church call them to office of priesthood.

Bishop Kockerols does little more than acknowledge the wish of some that married men be allowed to be ordained to the priesthood. He does not criticise the rule of celibacy for Catholic priests – in paragraph 3 he says that celibacy and marriage must be appreciated equally. But by merging the various Christian vocations into one main vocation of baptism, they, in a way, become interchangeable. After all, as long as we respond to our vocation of baptism, with the help of the Church, there can be a certain openness or flexibility in how it is applied in life.

Is Bishop Kockerols right? I won’t hazard to say. By acknowledging the desire of some married men to serve the Church as priests, he is doing more than simply stating a fact. By virtue of the place at and audience before which he said, it becomes more than that, and the suggestion was met with a “soft gasp” from some in the audience, it has been said. But, it would be an injustice to reduce Bishop Kockerols’ intervention to one line, as it contains a few important pointers to how the Church should relate to young people in discerning their vocations.

In deep shame, remembering what is good – Bishop de Korte urges “joyful faith” in “days of crisis”

downloadFollowing his earlier comments on the latest revelations about past abuse in the Catholic Church, and in light of the impact this has had on Catholics, also in the Netherlands, Bishop Gerard de Korte has written a letter to the faithful of his diocese. But its message is just as pertinent for Catholics in other dioceses and even other countries.

Without wanting to diminish the suffering of the victims – the bishop describes how he has personally been in touch with a number of them – the letter reminds the reader of what is being done today to fight abuse, despite the failures of the past, and asks to remember of the good the Church still offers. It is good to remember, in my opinion, that there is no distinction between ‘the Church’ and the faithful in the pews. They – we – are the Church, and Bishop de Korte’s letter must be read in that light, so that it does not become a bishop’s call to not leave him and his priests, but an invitation to work together as God’s Church in the world.

“Brothers and sisters,

In the past weeks our Church has frequently been negatively in the news. There was the news about sexual abuse of minors in the United States. And on the highest level of our Church our good pope is accused of not having responded adequately to signs of abuse.

Altogether, the recent news reports are for many cause for pain and sadness. Several victims of sexual abuse who have I have spoken with in the past, have contacted me and told me that their pain is resurfacing because of the news. More than a few faithful in the parish are experiencing sadness with so many negative reports.

In recent history, religious, priests and bishops have been unfaithful to their vocation. They have committed crimes and seriously damaged the lives of people. Their behaviour did not bring people to God, but, in many cases, tested or even extinguished the faith in the hearts of people. This is a reason for deep shame.

In the Netherlands, the sexual abuse of minors was revealed in 2010. From that moment on, the Dutch bishops have been intensively involved in ding justice to the victims of the abuse. They have done their utmost, and will continue to do so, to purify and renew the Church.

All the recommendations of the Deetman commission, which investigated the sexual abuse of minors in our Church, have been followed. A great number of measures have been taken recognise victims and, at the same time, to prevent new victims being made. Of course, constant vigilance is needed, but I am strongly convinced that our Church in the Netherlands is a safer place than it was in the past, especially also for children and young people.

In these days of crisis our bond with the Church is being tested. May I ask you, especially now that it is difficult, to remain faithful? Now that we are going through an exceptionally difficult time for the Church, no one can be missed.

There are countless good things happening in the faith communities of our parishes. Things that can give us courage and hope. I think of celebrating God’s love together, as made visible in Jesus Christ. I’ll also mention all kinds of activities in the fields of communicating the faith and catechesis. And in the last place I gladly emphasise all sorts of charity and other forms of service, within and without the parishes. I think not only of the care for the elderly and the lonely, but also of efforts towards peace, justice and the maintenance of God’s creation.

The Church of our country and most especially of our own Diocese of ‘s-Hertogenbosch only has a future if many take the faith of their baptism seriously.

In these dark days, let us stay close to Christ and His Gospel, also by being close to all who are struggling. In these times we need Catholics who, despite everything, live their faith joyfully.

Thank you to all the faithful, priests, deacons, pastoral workers and all other baptised who form their faith in loyal perseverance.

Let us, inspired by the Holy Spirit, make our friendship with Christ visible in today’s world.

Msgr. Dr. Gerard de Korte”
Photo credit: ANP / Ramon Mangold

On Corpus Christi, Cardinal Woelki returns to the debate

The Church celebrated the feast of the Eucharist, Corpus Christi, today. She reflects on and celebrates the wondrous presence of Christ among us in the Blessed Sacrament He has given to the Church. In Germany on this day, it is hard not to think of the recent debates surrounding that sacrament, and especially the question of who can receive it. In Cologne, Cardinal Rainer Maria Woelki, spoke about the situation at the end of the Mass he celebrated in the square in front of the city’s cathedral. He revealed what lies at the basis of his difficulties with the proposal to allow non-Catholics to receive Communion:

fronleichnam-2018_51

“Some think, “What’s the point? That’s nonsense.” Others even think, “It’s a puppet show.” I think: This is about life and death. This is about death and resurrection. This is about eternal life, this is about Christ. This is about His Church and hence this is about the essence. And that is why we must fight for it and find the right way. Not just any way, but the way of the Lord, which He shows us, since He alone is the way and the truth and the life.”

We often, sometimes as a matter of course, say that the Eucharist is the source and summit of the life of the Church. But when you really think about what that means, about what the Church teaches and professes about the true presence of the Lord in the Eucharist, the cardinal’s passionate words make a lot of sense.

In his homily, Cardinal Woelki called the Eucharist the greatest mystery of our faith, except for the Holy Trinity. He reminded the faithful in Roncalli Square that by receiving Communion they say “Yes and amen” to the Pope and to the bishop, to the sacramental structure of the Church and to the saints and their veneration. This makes Holy Mass not just “some event” which can be replaced by a Word and Communion service, “no matter how beautiful”. Also worth remembering, especially in the current debate, is this:

“In the first place, what matters is that, in the celebration of the Mass, we have something to give – namely ourselves to God – surrendering ourselves to Him.”

Looking back on the letter sent to Rome by him and six other bishops, Cardinal Woelki said:

“Much has been written and claimed. Among other things, I was said to have secretly turned to Rome, to have secretly written something. In the words of Holy Scripture, I say: I acted openly and freely and have written and said what had to be written and said, in all openness. I say once again: We in Germany do not live on an island of Blesseds. We are not a national church. We are a part of the great universal Church. All our German dioceses are incorporated in the great globe. We are all united with all other Catholic Churches around the world, united under the leadership of the Holy Father. That is why we approach Christ in unity with all other particular churches. In fidelity to the deposit of faith handed down to us by the Apostles.”

Another bishop who mentioned the Communion issue was Essen’s Franz-Josef Overbeck. He said that a “theologically responsible solution” had to be found, but also emphasised that when the salvation of souls in an interdenominational marriage is at stake, Communion must be allowed for both spouses. The question then remains, of course, when this would be the case, and if this isn’t yet covered by the options allowed under the current Code of Canon Law.

Photo credit: Ottersbach (DR)

With a new voice, CDF revisits old teachings – Cardinal-designate Ladaria on the ordination of women

After several years in which the Congregation for the Doctrine of the Faith was conspicuously silent, perhaps kept silent as Pope Francis tried to decrease its importance among the curial dicasteries, a new leadership brings new sounds. Or old sounds repeated, perhaps.

Prefecto_Mons._LadariaArchbishop Luis Ladaria Ferrer, soon to be a cardinal, took over the reins at the CDF after Cardinal Gerhard Müller was let go about a year ago.  And since then, the Congregation published two major texts: Placuit Deo on Christian salvation, in February, and Oeconomicae et pecuniariae quaestiones on ethics in economy (published jointly with the Dicastery for Integral Human Development), in May. In comparison, that is the same number of documents released during the entire period that Cardinal Müller headed the CDF, from 2012 to 2017.

And this week, another document was released, not by the CDF itself, but by its prefect, who, it may be safely assumed, is given much more freedom to function as Pope Francis’ personal choice to head the CDF. But that does not mean that something entirely new now comes from the offices of the Congregation. Archbishop Ladaria’s recent article focusses on an issue that has been debated for decades and it is firmly rooted in the teaching of Pope St. John Paul II.

On the issue of the ordination of women to the priesthood, Archbishop Ladaria once more confirms that that is not something the Catholic Church has the authority for. He writes the article in response to “voices heard in several countries which call into doubt” this doctrine, which was so clearly declared by Pope St. John Paul II, and confirmed by his successors. The archbishop stresses that what John Paul II stated in the 1994 Apostolic Letter Ordinatio sacerdotalis was definitive then, and remains so now.

Below I present my translation of the article, based on the German text found here.

“Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me” (John 15:4).  Only because of her roots in Jesus Christ, her founder, can the Church give life and salvation to the entire world. These roots are in the first place to be found in the sacraments, at the heart of which is the Eucharist. Established by Christ, the sacraments are the pillars of the Church, who is continuously built up by them as His body and His bride. The sacrament of ordination is deeply connected to the Eucharist, through which Christ makes Himself present as the source of her life and action. Priests are “conformed to Christ”,  so that “they can act in the person of Christ the Head” (Presbyterorum ordinis, n. 2).

Christ wanted to confer this sacrament upon the twelve Apostles, who were all men, and they have, in time, conferred it upon other men. The Church knew herself to be bound to this decision of the Lord, which excludes validly conferring the ministerial priesthood to women. In the Apostolic Letter Ordinatio sacerdotalis, of 22 May 1994, John Paul II taught: “Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church’s divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Lk 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church’s faithful”(n. 4). The Congregation for the Doctrine of the Faith confirmed, in response to a question regarding the teaching of Ordinatio sacerdotalis, that this concerns a truth which belongs to deposit of faith (depositum fidei) of the Church.

In this light it is a great concern to me that there are voices heard in several countries which call into doubt the definitive character of the aforementioned teaching. In order to prove that this teaching is not definitive, the argument goes that is has not been defined ex cathedra and can thus be changed by a future pope or council. Spreading such doubts causes much confusion among the faithful, and not only with regard to the sacrament of Holy Orders, which belongs to he divine constitution of the Church, but also with regard to the ordinary Magisterium, which can infallibly pronounce Catholic doctrine.

On the first point: as for the ministerial priesthood, the Church knows that the impossibility of the ordination of women is part of the “substance” of the sacrament (cf. DH 1728). The Church lacks the authority to change this substance, as she is being built up as Church through the sacraments as established by Christ. This is not a matter of discipline, but a doctrine, as it concerns the structure of the sacraments, the first places of encounter with Christ and the transmission of faith. This is then not some obstacle which blocks the Church from fulfilling her mission in the world more effectively. When the Church can’t intervene in this question, the basis of it lies in the fact that the original love of God intervenes in it. He himself acts in the ordination of priests, so that, always and in every situation of its history, Jesus Christ is visible and active in the Church, “as the principal source of grace” (Pope Francis, Evangelii gaudium, n. 104).

In the awareness that she cannot change this tradition out of obedience to the Lord, the Church therefore tries to deepen its meaning. For the will of Jesus Christ, the Logos, is not without meaning. The priest acts in the person of Christ, the bridegroom of the Christ, and his being male is an indispensable aspect of this sacramental representation (cf. Congregation for the Doctrine of the Faith, Inter insigniores, n. 5). To be sure, the diversity of tasks between men and women does not entail subordination, but a mutual enrichment. It must be remembered that the perfect image of the Church is Mary, the mother of the Lord, to whom was not given the apostolic ministry. This makes evident that the original language of masculinity and femininity, which the Creator has inscribed in the human body, is included in the work of our salvation. Precisely this fidelity to Christ’s plan with the ministerial priesthood allows the continuous deepening and promotion of the role of women in the Church, because “Woman is not independent of man or man of woman in the Lord” (1 Cor, 11:11). This may also shine a light on our culture, which struggles to understand the meaning and beauty of the difference between man and woman, which also affects their complementary missions in society.

On the second point: the doubts raised about the definitive character of Ordinatio sacerdotalis also have a major effect on how the magisterium of the Church is to be understood. It is important to emphasise that infallibility not only refers to solemn declarations from a council or to papal definitions made ex cathedra, but also to the ordinary and general magisterium of the bishops spread throughout the world, when they declare, in unity with each other and with the pope, Catholic doctrine as ultimately binding. John Paul II based himself on this infallibility in Ordinatio sacerdotalis. He also did not declare a new dogma, but confirmed, to remove any doubts, with the authority given to him as succesor of Peter in a formal declaration, what the ordinary and general magisterium had presented as belonging to the deposit of faith throughout all of history. This very kind of statement corresponds with a style of ecclesial communion in which the pope does not wish to act alone, but as a witness in listening to an uninterrupted and living tradition. Furthermore, no one will deny that the magisterium can infallibly express truths that are necessarily connected to what was formerly revealed as good. For only in this way can it fulfill its task to keep the faith holy and interpret it faithfully.

Further proof of John Paul II’s efforts in considering this question is the prior consultation with the heads of those bishops’ conferences who most had to deal with the problem. All, without exception, declared with full confidence that the Church, out of obedience to the Lord, did not have the authority to allow women to receive the sacrament of ordination.

Pope Benedict XVI also confirmed this doctrine. In the Chrism Mass on 5 April 2012 he recalled how John Paul II had declared “irrevocably” that the Church “has received no authority from the Lord” regarding the ordination of women. With an eye on those who do not accept this teaching, Benedict XVI wonders, “But is disobedience really a way […]? Do we sense here anything of that configuration to Christ which is the precondition for all true renewal, or do we merely sense a desperate push to do something to change the Church in accordance with one’s own preferences and ideas?”

Pope Francis has likewise taken position on this question. In his Apostolic Letter Evangelii gaudium he underlines: “The reservation of the priesthood to males, as a sign of Christ the Spouse who gives himself in the Eucharist, is not a question open to discussion.” He also urges us not to interpret this doctrine as an expression of power, but as a service, so that the equal dignity of man and woman in one body of Christ may be better understood (n. 104). In the press conference during the return flight from the apostolic journey to Sweden on 1 November 2016 Pope Francis emphasised: “As for the ordination of women in the Catholic Church, the last clear word was given by Saint John Paul II, and this holds.”

The Church in our time is called to response to many challenges of our culture. It is essential that she remains in Christ, like the branches on the vine. The Master therefore invites us to keep His word in us: “If you keep my commandments, you will remain in my love” (John 15:10). Only being faithful to His words, which do not fade, guarantees our rootedness in Christ and in is love. Only the accepting of His wise plans, which take shape in His sacraments, strengthens the Church at her roots, so that she can bear fruit for eternal life.

Luis F. Ladaria, SJ, Prefect of the Congregation for the Doctrine of the Faith”

From Bruges, new auxiliary bishop for Mechelen-Brussels

One year after the death of Bishop Léon Lemmens, the Archdiocese of Mechelen-Brussels receives a new auxilary bishop, the first such appointment under Cardinal Jozef De Kesel.

koenThe new bishop, appointed as episcopal vicar for Flemish Brabant and Mechelen, is Msgr. Koen Vanhoutte. The new bishop comes from the Diocese of Bruges, where Cardinal De Kesel was bishop before being appointed to Mechelen-Brussels in 2015. The bishop-elect has served as vicar general of Bruges since 2010, and has been diocesan administrator of that diocese twice: first, in 2010, between the forced retirement of Roger Vangheluwe and the appointment of then-Bishop De Kesel, and then, for the major part of 2016, between the departure of the De Kesel and the appointment of Bishop Lode Aerts.

He has been considered a likely candidate to succeed either Vangheluwe or De Kesel in Bruges, but evidently a position as auxiliary bishop was in the cards first.

Cardinal De Kesel obviously knows Msgr. Vanhoutte well, having appointed him as his vicar general when he came to Bruges in 2010. The cardinal writes:

“When I was appointed as bishop of Bruges, Koen Vanhoutte became my vicar general. I worked with him for several years. He has great experience in both formation and the management of a diocese. […] He is very dedicated person, a hard worker, with much faith and very concerned with people and the faith communities.”

The new auxiliary bishop will wrap up his duties in Bruges over the next month and move to Mechelen in July to join auxiliary bishops Jean Kockerols and Jean-Luc Hudsyn in the archdiocese. His consecration is scheduled for 2 September in St. Rumbold’s Cathedral in Mechelen. Cardinal De Kesel will be the main consecrating bishop.

About his appointment, Msgr. Vanhoutte writes:

“When hearing about my appointment, God’s word to Abram spontaneously came into my mind: “Leave your country…”Not an easy thing, but when God asks it of me through His Church, I will gladly do it.”

As episcopal motto he chose “Veni sancti Spiritus” (“Come Holy Spirit”). The new bishop explains:

“Living in service in the spirit of the Gospel, in the mindset of Jesus, requires extra strength which the Spirit can give us. That is why I chose for my bishop’s motto the opening words of a hymn sung in the liturgy of Pentecost: “Come Holy Spirit, Veni, Sancti Spiritus”. It is good for the Church to invoke the Spirit, as a source of strength and renewal. That Spirit grants diverse gifts, but also makes us grow in unity and community.”

Bishop-elect Vanhoutte has been given the titular see of Thagora, in modern Algeria. He is the tenth titular bishop of that diocese, with Bishop Giuseppe Marciante, now of Cefalù and then an auxiliary bishop of Rome, as his immediate predecessor.

 

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

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

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

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

Addressing the topic of alleged confusion, the bishop writes:

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

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

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

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

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