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Various bishops have written messages to their faithful on the occasion of Lent. In this post I want to go over six of them, written by bishops in and around the Netherlands. I have been scanning the various diocesan websites for them, and an interesting conclusion from that is that there aren’t a lot. I have found one in the Netherlands, and a few in Belgium and the Nordic countries. Oh, and one from Luxembourg. None from Germany, oddly enough.
Anyway, let’s see what the bishops who did write a message found important to share.
From Utrecht, Cardinal Wim Eijk speaks about charity. He writes:
”For many of us [Lent] is a time of abstinence, a period in which we deny ourselves “the pleasures of life” or at least limit ourselves. Lent is a journey through the darkness to the Light of Easter, a journey through the desert to the Source. And we take the time for that: this is not ‘merely’ a Four-Day March, but one of forty days. We do not fast with an eye on losing weight or adopting a healthier lifestyle – although these can certainly be positive side effects… [...] During Lent we place not ourselves but God and also our neighbours at the centre. It is the we have in mind when we downsize our consumption pattern.”
But the cardinal warns, Lent is not just about saving money to give to some charity. He quotes Pope Francis, who said that if we do not have Christ and the Cross, we are a enthusiastic NGO, but not a Church. In other words, we can’t lose sight of our faith when doing good. In addition to fighting material poverty, we must also fight spiritual poverty.
“[Lent] is after all a time in which we make room to enrich our heart and our spirit, through prayer and reading Scripture, by directing these on what the should be the heart of our existence: our personal relationship with Our Lord Jesus Christ. We remove the frills and side issues from our life to experience that our wellbeing does not depend on them.”
In essence, Cardinal Eijk explains, our charitable actions can not be seen separate from the Eucharist.
“In the sacrament of the Eucharist we come closest to Our Lord Jesus Christ. In receiving the Eucharist we are conformed to Him. This creates obligations and holds an assignment: from now on, try to act in His Spirit.”
He concludes with pointing out several “desert experiences” that deserve our attention: the loneliness of people around us, and the loneliness that we as faithful can sometimes experience.
“We live in a time in which faith has long since ceased to be a matter of course, in which not belonging to a religion is increasingly becoming normative. Going to Church on Sunday has almost become “socially maladjusted behaviour” now that this day is beginning to look more and more like every other day of the week. And then there is the unavoidable fact that several churches will have to be closed in the coming period, churches in which parishioners have often had decades worth of precious experiences and memories. It is clear: a person of faith in the year 2014 must stand firm to continue following Jesus faithfully.
But the person of faith and his faith can also be shaken from within. Every faith life has fruitful and barren periods. Barren periods during which we are locked up in ourselves, imprisoned by doubt and sorrow. Sorrow for the loss of a loved one or the disappearance of what was once familiar. In those dark nights of abandonment it may seems as it of our prayer do not reach beyond that barrier of sorrow, as if they return to us like a boomerang.”
Countering that is the realisation that Christ is with us, even in times of sorrow and suffering, even of sin.
Brussels’ Archbishop André-Joseph Léonard sheds a light on the three constituent elements of Lent – fasting, almsgiving and prayer – and asks his audience some direct questions. About fasting, he writes:
“Properly understood, fasting is an act of love for God. Is it not right to happily deny ourselves something for the people we love the most? [...] The way in which our Muslim brother and sisters practice Ramadan can inspire us in an exemplary manner to be at our most generous in this field.”
About almsgiving, the archbishop explains:
“This is an important aspect of Lent. Brotherly sharing starts at home. With that I mean the sharing of friendship, respect, patience and service.”
Lastly, there is prayer. Archbishop Léonard remind sus that the most important prayer is the Eucharist. About personal prayer, he asks us a question:
“We all know, at least in theory, the importance of prayer. But reality shows that a solid reminder sometimes does wonders! I ask you again: “How much time did we spend on prayer over the past month? Where were we?” Lent is an excellent opportunity to make a new start or, who knows, finally get started. Spending a few minutes a day with the Lord is not to much to ask, is it?”
And prayer is not hard:
“We must at least realise that every one of us can pray, even a longer prayer. Prayer is not reserved to priests and religious. It does not require a diploma or any special talent. The desire for prayer and asking Jesus, like His Apostles did, “Lord, teach us to pray!” (Luke 11:1), is enough. Let su listen to the voice of the Lord, who asks us, “Look, I am standing at the door, knocking. If one of you hears me calling and opens the door, I will come in to share a meal at that person’s side” (Rev. 3:20).”
Archbishop Jean-Claude Hollerich of Luxembourg uses his message to urge the his faithful to devote themselves even more to the practices of Lent and Easter. In order the hear the voice of God, we must be ready to do so, he writes.
“I [...] propose we fast and do abstinence every Friday during this time of preparation for Easter. A simple meal can help us break down barriers in our daily routine and to open ourselves to Christ’s call. It is also a gesture of solidarity with the poor. And it would be good to not do it alone, but to do so in our various communities. Fasting and abstinence open our hearts and make us better able to pray. Would this not be an opportunity to pray more, to maintain dialogue and contact with the living God? Without personal prayer these things elude us!”
Archbishop Hollerich also speaks about almsgiving, about giving something up for the other. And this is also good for ourselves:
“Let’s shake ourselves up during this Lent! Let’s open our hearts to the distress of the world, which also exists in Luxembourg. Only someone who opens their hands to share can receive this gift: the freedom of the children of God.”
The archbishop urges us to celebrate all of Lent, not just Easter, but also Palm Sunday, Maundy Thursday and Good Friday, in order to encounter Christ fully in our hearts.
Despite the problems the Church faces, and we as individual faithful also, Lent is ultimately a season of hope, and that hope grows the closer we come to the Living Lord.
Bishop Anders Arborelius of Stockholm takes a slightly different approach to his message for Lent, as he does not explicitly discuss what we can and should do during this season. Instead, he begins with the image of a forgotten God, opening his letter with these blunt lines:
“We forget God. We live in age where God has become the forgotten God. Even the one who says, “The Lord has forsaken me, my Lord has forgotten me” (Isaiah 49:14) has in fact himself forgotten God.”
But God does not forget us, he continues. We can’t imagine how close God is to is, and how much he loves us. It is up to us to remind others that, while they may forget Him, He never forgets them. And that is hard to communicate, but we must remain hopeful.
Forgetting God contains an enormous risk for us, the bishop explains:
“When we forget God, there is a great risk that we also forget man and fail to see him in his dignity of being created in the image of God. When God is forgotten, creation itself is diminished and so are all created beings. In a time and environment where consumerism is paramount, everything – and everybody – is easily reduced to things that can be consumed. When God is out of sight, so is humanity – indeed all of creation is brought down and diminished.”
But God is knowable in His creation, Bishop Arborelius states. “His presence permeates everything”. And when we get to know God, our respect for His creation grows. In Lent, that respect is shown by our refraining from making unnecessary use of created things.
“We eat less. We disengage ourselves from our covetousness. We try to help our neighbour. We meet God in the poor and naked. We forget ourselves so that we can set God in the centre. We serve those who need us. We praise Go for His goodness. We deepen our faith. Lent helps us to seek God with greater eagerness. We are more receptive to God’s will for us.” St. Birgitta likens God to a washerwoman, who constantly washes us clean of our sins and guilt. During Lent we are serious about our conversion. We prepare ourselves for the triumph and joy of Easter through contrition and penance, by receiving the sacrament of Reconciliation and by participating in the Eucharist more often. We unite ourselves to the suffering and crucified Christ so that we can meet Him as the Risen and glorified Lord. The cross always leads us to the joy and peace of Easter.”
During Lent we must make a choice, the bishop insists.
“We must choose sides. We cannot limp on both sides. Mediocrity and half-heartedness must give way to devotion and commitment. We must begin each day anew in the new life of grace. We must seek the face of God each day by praying to Him and serving Him in our neighbour.”
But we need not stand alone in this radical choice. We are part of the community of the Church, which strengthens us, and the saints in heaven support us by their prayer. This is an antidote against selfishness and forgetting God.
Bishop Arborelius concludes his letter by presenting the Blessed Virgin, to whom the bishops of the Nordic countries will consecrate their nations on 22 March in Lund, Sweden, as our great help in heaven. She helps us be more evangelising and a better witness of Christ.
Antwerp’s Bishop Johan Bonny devotes a major part of his message to the Belgian bill which allows euthanasia on minors. He quotes part of the bishops’ response to that immoral piece of legislation, which was sadly signed into law by King Philippe only days ago.
“The bishops agree with all who have expressed themselves unambiguously against this law on the basis of their experience and expertise. They fully support the rights of the child, of which the rights to love and respect are the most fundamental. But the right of a child to request his or her own death is a step too far for them. It is a transgression of the prohibition to kill, which forms the basis of our humane society.”
Following this reminder of the Church’s opposition to the laws of death, Bishop Bonny writes about the two complementary topics of freedom and solidarity.
“From where does our freedom come, and what does it consist of? Where does our solidarity consist of and what does it consist of? In the Christian view of humanity and the world freedom and solidarity are inseparable. They are like twins who belong together and strengthen each other.”
Using the example of St. Damian, Bishop Bonny then asks what connection we still make between freedom and solidarity. Lent leads us to the answer to that question.
“What was Good Friday but the ultimate unity of those two: freedom and solidarity. Why did Jesus end up on a cross? On the one hand because He wanted to be free: free to witness to the truth free to say and do what the Spirit of God inspired Him to do, free to give His life for His friends. On the other hand because He wanted to remain solidary: solidary with poor and broken people, solidary with the martyrs of all times, solidary with a weak and sinful humanity. He did not make a success story out of His life. He lost His trial. He was carried off through the backdoor of society.”
And so we come full circle, as the bishop seems to want to imply a link between the victims of draconian laws and Jesus Christ.
Reykjavík’s Bishop Pétur Bürcher writes about the Year for Consecrated Life that Pope Francis has announced for 2015, and uses the opportunity the address the religious communities in Iceland which, he says, “are a sign of hope for our Church!” The bishop goes on to relate the contributions that the religious communities have made to Catholic Iceland and announces a plan for the future:
“I would like to establish a male monastery, if possible with the Benedictines or Augustinians who in the Middle Ages possessed several monasteries in Iceland. We have already found a large piece of land with houses and a heated church in Úlfljótsvatn. Now we have to find a monastic community! I have undertaken a lot to find it and hope soon for a fulfillment of my dream which has become one of many people in Iceland and abroad!”
Lastly, Bishop Patrick Hoogmartens of Hasselt opens his message by acknowledging that our environment does not make it easy for us to have the right attitude to start Lent.
“There is very little around us which calls us to it. The chocolate Easter eggs are already in the supermarket and commercials and media have always spoken with more easy about carnival, dieting and the Ramadan than about Christian fasting. Lent is apparently considered to be a private matter which we had better not discuss too much.”
But Lent is a precious time of conversion, the bishop says, drawing parallels with Christ’s time in the desert and the forty years that the people of Israel spent in the desert. It is a time of conversion from worldly things, in preparation for the future. And that conversion begins with the person of Jesus. Quoting Pope Francis, Bishop Hoogmartens says we must understand Christ’s deepest ‘being’.
“Jesus reveals Himself, not with worldly power and wealth, both more so in weakness and poverty. He came to us with a love which does not hesitate to sacrifice itself. He became like us in every way, except in sin. He carried our suffering and died on the Cross. It is He who we must open our hearts and lives much more to during Lent. From out of the love of Jesus, out of His mercy as the Christ, we can, as it were, ’practice’ our witnessing, in honest love for the other, during Lent.”
The bishop emphasises the two sorts of poverty we must address, material and moral. About the latter he says:
“The extreme emphasis on human autonomy, for example, which became to shockingly visible in the recent amendments in Belgium regarding euthanasia, must urge us Christians to even more support care and nearness to suffering people according to the Gospel.”
In the first place, the bishops concludes, we must first make a conversion ourselves, before we can address the various sorts of poverty we see around us, for it is in Jesus that we find the means to fight it.
As many styles as there are bishops. Some offer deep theology, others outline plans for the future, but all offer points that we can keep in mind during Lent.
Fun little bit of news today. The fourth edition of The Passion the retelling of the Passion of Christ through modern pop songs, performed live by well-known singers and actors, is hitting Groningen, the city where I live.
Hopefully the spectacle, which is to take place on Maundy Thursday 17 April, can be a means of evangelisation, by introducing people to the person of Christ and His sacrifice for us, in an accessible way through well-known songs.
Sadly, the timing of the event, on Maundy Thursday, is somewhat unhappy. The Passion will take place in he evening, when the Church has already entered the time of silence and prayer in preparation for Easter.
Bishop Gerard de Korte of Groningen-Leeuwarden is happy with the coming of The Passion to Groningen: “It offers a unique chance to present the heart of the Christian faith, God’s love for this world in Christ, in an accessible way. Hopefully the preparation and performance of The Passion will move many inhabitants of Groningen and the Netherlands once again to reflection.”
Questions from Katholiek Nieuwsblad to Cardinal Wim Eijk’s spokesman, Hans Zuijdwijk, reveal that the cardinal has been far from the legalistic tyrant that the media and his opponents made him out to be in the case of Fr. Harry Huisintveld’s invalid Mass and the subsequent sanctions imposed on him.
Before taking the steps to sanction to the Dominican priest, Cardinal Eijk contacted the superior of the order in the Netherlands, Friar René Dinklo (pictured), and asked him to withdraw Fr. Huisintveld from the parish where the liturgical abuse took place, in order to spare him a dishonourable discharge by the cardinal. The Dominican superior refused to do so.
Explaining his motives further, Friar Dinklo declared to support Fr. Huisintveld in content, although he considers his actions to have been “tactically unwise”.
“In the runup to the Maundy Thursday celebration, Father Huisintveld, together with a small preparation group drawn from the faith community, searched in an authentic way how in the meaning of what we celebrate on Maundy Thursday could be made understandable for the churchgoers in the liturgy. [...] That is a very valued approach.”
Ugh. If any more evidence was needed to show what’s wrong with the Dutch Dominicans… If there is a perceived need among the faithful to receive a better explanation of any given faith subject or doctrine, you fulfill that need by reflecting that topic or dogma truthfully and completely, as the Church has tasked you to do. You don’t go and change the content and language of it to fit your own personal opinions and needs.
In the meantime, Fr. Huisintveld has displayed his personal faith in the media, a faith that is really not Catholic, no matter what he personally thinks it is (for example, he stated that Christ did not die on the Cross “out of His own free will, or for our sins”. Mr. Zuijdwijk rightly commented that such a statement perplexes him as a Catholic). As I have said earlier in different contexts: we don’t decide what’s Catholic, the Church does and has.
An ugly situation. Let’s hope this is the end of it, and that everyone will see the events as what they are: not some excessive expression of authority against a man’s personal freedom, but a necessary precaution to protect the liturgy of the Church and, most importantly, the content it expresses: our faith and salvation.
Photo credit: kloosterzwolle.nl
Yesterday, I wrote about Cardinal Wim Eijk sanctioning a Dominican priest for celebrating a Maundy Thursday Mass that was invalid because of the liberal approach to liturgy. Whereas the Archdiocese of Utrecht has remained silent after announcing the sanctions and the reasons for them, Fr. Huisintveld has not been idle, and the media have been eager to give him a stage.
Father Harry Huisintveld (pictured) has been rather unavoidable in Dutch Catholic (and some generally Christian and secular) media today, sharing the pain of the sanctions imposed upon him, as well as a seeming lack of understanding of what it means to be a Catholic priest. He showcases a highly Protestant view of liturgy and church: not the magisterium, but the individual is the deciding factor in form and content of worship. In an interview today he stated that he felt free to adapt the Maundy Thursday Mass to the perceived needs to the faithful.
By his own words, he has received much support, and that is not surprising. After all, he is curtailed in his freedom to do what he wants and that freedom is, in the eyes of modern man, the highest right of all people, one that trumps all others. By curtailing the exercise of this right, Cardinal Eijk is the legalistic bogey man wielding those mortal enemies of personal freedom: rules and regulations.
This attitude, especially when it is the attitude of an ordained Catholic priest, is a much greater affront than the strict sanctions imposed by the cardinal. Fr. Huisintveld has made himself the arbiter of what can and can not be done in and with the liturgy, thus removing all loyalty to, and even recognition of, the Magisterium of the Church. In essence, he is saying that he is under no obligation to maintain the Mass as it has been handed down for generations, and which has developed like that for good theological and pastoral reasons, when and if he perceives it is not necessary. He knows better.
If that is your attitude, that is bad enough. But to be surprised, even indignant, if the Church you belong to, but whose rules you disregard, calls you out on it (and not for the first time), is a whole other kettle of fish. That is nothing more than pandering to the superficial feelings of people who see a man’s freedom being curtailed. “Help, I’m being repressed, because I only want to be Catholic when it suits me.”
Fr. Huisintveld may be good with people, he may be a beloved priest and have many other skills which are not relevant here (although both he and the Dominican Order in the Netherlands disagree with that – “he is such a nice man, how can you do that to a nice fellow who means no harm?”), but he is a bad liturgist and a worse priest for it.
Priests are not priests for themselves. They are God’s priests for the people. They don’t get to decide what God should and should not desire in the worship that is His due.
As it was revealed today that the liturgy for Fr. Huisintveld’s Mass was drafted by a liturgy committee, I am reminded of a comment made years ago by my own parish priest: “”The first thing you should do as a priest is to get rid of the liturgy committee.” We already have a liturgy committee. It’s called the Roman Missal.
Photo credit: Fr. Harry Huisintveld
Cardinal Eijk is the media’s bad guy again. He sanctioned a priest for ‘forgetting’ a few words at Mass. Well, as it often is when secular media try to report on Church business, reality is a bit different.
It is true that the priest, a Dominican who assists at a parish northwest of Utrecht, has been forbidden to publicly offer Mass for a year. It is also true that he forgot some words. And then some more.
A Mass in which the Kyrie, Gloria, all three prescribed readings, the preface and the entire Eucharistic Prayer were either skipped or replaced is, quite frankly, not a Mass. The bread and wine do not become the Body and Blood of Jesus Christ, the faithful do not partake of Communion with God and Church, and the priest flouted his oath and duty. A previous “misstep”, as the Archdiocese calls it, in the same parish, prompted the cardinal to re-emphasise the liturgical rules in force in the Church.
Is this reason for the sanctions as described above? That can be debated, of course, but the fact is that this is exactly why Cardinal Eijk wanted to focus more and how the liturgy is celebrated in his archdiocese. It is also fact that the liturgy of the Church is not just a collection of rules for their own sake.
In the words of the archdiocese’s own explanation of events (which is altogether more reliable than the reports of secular media):
“[Replacing or skipping the Eucharistic Prayer'] is most serious, since this invalidates the celebration of the Eucharist. It means that faithful came to the celebration, to receive the Body of Christ, in vain. The Eucharist (which refers to the Last Supper of Jesus Christ) is the most important sacrament, in which the faithful celebrate their unity with God and each other. All the more painful in this context is the fact that, on Maundy Thursday, the Catholic Church celebrates the institution of the sacrament of the Holy Eucharist and the institution of the priesthood. Cardinal Eijk thinks that faithful should be able to rely on valid Masses being offered in the churches of the archdiocese. Not without reason the Vatican instruction Redemptionis Sacramentum states that the complete omission of the Eucharistic prayer is “objectively to be considered among grave matters [...] that puts at risk the validity and dignity of the Most Holy Eucharist”.
Priests have considerable freedom in the pastoral care they perform for the faithful under their care, in the way they teach and proclaim the faith. They do not, however, have the freedom to change or ignore what God, through His Church, instituted. The sacrament of the Eucharist is the single most precious treasure we have been given: it is Christ Himself. By changing what He wants to give us every single day, we place ourselves above Him. True, we are very important, also to the Lord. But we are not Him.
The priesthood is the channel through which Gods grace, in the sacraments, comes to His people. The channel can not change what it is given to safeguard and pass on.
So, yes, Cardinal Eijk is very correct in taking steps to correct this abuse. No one with a basic understanding of Catholic theology and understanding of the sacraments has any excuse not to realise that. Sadly, none of these people work at newspapers and television stations.
Photo credit: afp
And so, as ever surprisingly fast, we rush towards the end of Lent, towards the eternal salvific sacrifice of Christ on the Cross. Yesterday, we learned of the betrayal of Judas, and today, on Maundy or Holy Thursday, we commemorate the institution of the Eucharist at the Last Supper that Jesus shared with His disciples.
Before He offered Himself on the Cross, Jesus eternally gave Himself to us under the appearance of bread and wine* St. Paul, in his first Letter to the Corinthians (11:23-26), writes:
For the tradition I received from the Lord and also handed on to you is that on the night he was betrayed, the Lord Jesus took some bread, and after he had given thanks, he broke it, and he said, ‘This is my body, which is for you; do this in remembrance of me.’
And in the same way, with the cup after supper, saying, ‘This cup is the new covenant in my blood. Whenever you drink it, do this as a memorial of me.’
Whenever you eat this bread, then, and drink this cup, you are proclaiming the Lord’s death until he comes.
We’ll hear this passage as the second reading at today’s evening Mass, when the priest washes the feet of twelve faithful, in imitation of Christ washing the feet of His disciples. At the end of Mass, Jesus, in the form of bread and wine, secludes Himself in the altar of repose, the altar is stripped and we enter that final night of His life, alone in prayer while His disciples failed to stay awake with Him.
As He has promised, Jesus is with us every day, and especially so in the Eucharist. We are beings of flesh and blood, as well as spirit, and our nourishment reflects that. The Word that is Christ feeds our heads and hearts, and in the Eucharist He feeds us physically. But unlike a regular meal, the food does not become part of us: we become part of it, of Him.
Tomorrow is Good Friday…
Art credit: “The institution of the Eucharist”, by Joos van Wassenhove, 1473-75
*An enlightening text to consider in this context is John 6: 48-58
Holy Week i rapidly approaching, and since this time last year I received some questions about Mass times in various Dutch churches for this busiest of times of the liturgical year, below follow Mass times for all Dutch cathedrals, except the cathedral of St. Catherine in Utrecht, for which I have been unable to find a schedule online. If anyone knows more, by all means, share it in the comments.
Cathedral of SS. Joseph and Martin
Radesingel 4, Groningen
Palm Sunday (1 April)
- 9am: Holy Mass in Latin
- 11am: Holy Mass
- 5pm: Holy Mass in Polish
Maundy Thursday (5 April)
- 7pm: Holy Mass
Good Friday (6 April)
- 2pm: Stations of the Cross for children
- 3pm: Stations of the Cross
- 7pm: Service of the Passion of the Lord
Holy Saturday (7 April)
- 11:30pm: Easter Vigil
Easter Sunday (8 April)
- 9am: Holy Mass in Latin
- 11am: Holy Mass, offered by Bishop Gerard de Korte
Easter Monday (9 April)
- 11am: Holy Mass
Cathedral Basilica of St. Bavo
Leidsevaart 146, Haarlem
- 10am: Holy Mass, offered by Bishop Jos Punt
- Noon: Holy Mass for children
- 7:30pm: Holy Mass
- 3pm: Stations of the Cross
- 7:30: Service of the Passion of the Lord
- 9:30pm: Dark Matins
- 10pm: Easter Vigil
- 10pm: Holy Mass, offered by Bishop Jos Punt
- Noon: Holy Mass in Indonesian
- 10pm: Holy Mass
Cathedral of SS. Lawrence and Elisabeth
Mathenesserlaan 305, Rotterdam
- 11pm: Holy Mass
- 6pm: Holy Mass
- 10:30am: Stations of the Cross for children
- 3pm: Stations of the Cross
- 19:30pm: Service of the Passion of the Lord
- 10:30pm: Easter Vigil, offered by Bishop Hans van den Hende
- 11am: Holy Mass, offered by Bishop Hans van den Hende
- 11am: Holy Mass
Cathedral of Saint Anthony
Sint Janstraat 8, Breda
- 10:30am: Holy Mass, offered by Bishop Jan Liesen
- 7pm: Holy Mass, offered by Bishop Jan Liesen
- 3pm: Service of the Passion of the Lord, presided by Bishop Jan Lisen
- 9pm: Easter Vigil, offered by Bishop Jan Liesen
- 10:30: Holy Mass, offered by Bishop Jan Liesen
Cathedral Basilica of St. John the Evangelist
Torenstraat 16, ‘s Hertogenbosch
- 11am: Holy Mass, offered by Bishop Antoon Hurkmans
- 7:30pm: Holy Mass
- 3pm: Service of the Passion of the Lord
- 7pm: Stations of the Cross
- 10pm: Easter Vigil
- 10am: Holy Mass
- 11:45am: Holy Mass
- 11am: Holy Mass
Cathedral of St. Christopher
Grote Kerkstraat Bij 29, Roermond
- 11:30am: Holy Mass, offered by Bishop Frans Wiertz
- 3pm: Stations of the Cross, offered by Bishop Frans Wiertz
- 8:30pm: Easter Vigil
- 11:30am: Holy Mass, offered by Bishop Frans Wiertz
- 11:30am: Holy Mass
All this information was collected by me from various parish and diocesan websites, and so may well be far from complete. A Google search or drop by the various cathedrals may give you more and more accurate information as Holy Week approaches.
Following the success of last year’s Passion in Gouda, the spectacle moves to Rotterdam this year with an all-new cast to tell the story of Jesus’ passion, death and resurrection through song. Today, the actors playing the roles of Jesus and Mary have been revealed.
They are singer and musical actor Danny de Munk and soul singer Berget Lewis, a change from last year’s actors as far as musical style is concerned. The other cast members of the ecumenical media spectacle will be revealed over the course of the coming weeks. As for these first two actors’ religious background: De Munk has virtually none, while Lewis is a Christian with an Evangelical background.
The Passion will be broadcast live on the evening of Maundy Thursday, 5 April, on the Nederland 1 network and via the Internet. Organisers are Protestant broadcaster EO, Catholic broadcaster RKK, the Protestant Church in the Netherland, the Catholic Church and the Dutch Bible Society.