“Not the right time” – +Mutsaerts stays at home

Mgr. drs. R.G.L.M. Mutsaerts

Less than a week after his participation in the Synod of Bishops assembly on youth and vocation was confirmed by the Holy See, Bishop Rob Mutsaerts announces that he will not go. The auxiliary bishop of ‘s-Hertogenbosch was the first choice of the bishops’ conference to take part in the three-week meeting in Rome as their delegate. As the brief statement from the bishops states:

“[Bishop Mutsaerts] informed Pope Francis that he does not think it is the right time to hold a synod on youth, considering the studies and the news about sexual abuse which came out in, among other places, America. He therefore chooses not to take part.”

The Dutch Bishops’ Conference respects the choice, but also states that the Synod is “a chance and an opportunity to address this in the context of the topic and discuss it with bishops from all countries of the world.”

The inability or – in this case – unwillingness of a chosen delegate to take part in the Synod has been foreseen in the preparations. In addition to one or more delegates, every bishops’ conference also chooses one or more substitutes to take over from a delegate if the need arises. The Dutch bishops have appointed Bishop Everard de Jong as subsistute for Bishop Mutsaerts, and the auxiliary bishop of Roermond will now travel to Rome instead.

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For Bishop de Jong this will be the second Synod in which he takes part. In 2012 he participated in the Synod Assembly on the new evangelisation (first from left in the picture at right), where he emphasised the importance of the role of the Holy Spirit, proper spiritual formation and a courageous pro-life attitude

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Wake up! – Bishop Oster’s letter for Advent

Passau’s Bishop Stefan Oster takes St. Paul’s words as his own in his letter for Advent, urging us to wake up from sleep. We must wake up to actively pursue a relationship with Jesus Christ, in the knowledge that the most important commandment is to love Him. And we can, as the bishop says, “it is really possible to love Jesus”.

oster“Dear sisters and brothers,

It is time to rise up from sleep! So goes the urgent admonition from St. Paul to the Christians of Rome in today’s reading. It is time to get up from sleep. Paul lives in a very deep inner unity with Christ. And it is characteristic of people like Paul, throughout history, that they see their own time as broken, superficial, threatened. As lulled to sleep. This in comparison to what they themselves experience inwardly, which has grasped them within, what is to them to true, a reality: the closeness to Christ. And, like Jesus Himself in the Gospel, Paul sees the danger that we people become inwardly deaf and blind to His presence, that we no longer have any sensitivity for His being near to us, that He wants to transform us from within, every day and every hour. It is time to get up, Paul says. In the Gospel Jesus says: be watchful, be prepared. You do not known the hour at which the Son of Man comes.

Dear sisters and brothers, I would most of all like to call you and also myself and all of us in a similar way: it is time to rise up from sleep. Jesus is coming, Jesus is near. Am I willing? Is my heart open to Him, who wants to come in glory, wants to come again in the fullness of love, of truth, of light and power. And who now already wants to enter our hearts every day, so that we may truly know Him, from heart to heart, when we meet Him face to face. Or are we perhaps not also often in a situation in which we should basically fear His coming, after having forgotten Him for so long?

You know that we are occupying ourselves in the diocese with a great topic: how can we help each other to find a new faith, to deepen it anew? What does “new evangelisation” mean? How do we open our faith in such a way that it touches people of today, with their questions of today? That they sense that this is really a source of life, healing, depth, beauty and truth? I am convinced that we can only find the answers to such questions when we also ask ourselves again: Do I know Jesus? Am I really interested in Him? Do I really believe that He can touch and transform my life here and now? Has He already touched it? Have I, for example, ever been moved in my heart by what we celebrate at Easter, namely that Jesus lives?! And do I believe that He also lives in our Church, in the celebration of the sacraments? And do I also believe that He also lives in me, and wants to enable me to become like Him, to love and trust like Him?

Dear sisters and brothers, it is really possible to love Jesus. And in the Gospel Jesus tells us very clearly that we should try. And He even tells us that loving Him is the most important commandment of all. Our ability to love our fellow men, our neighbours like ourselves, but also the poor, the marginalised, this ability comes from Him, from our relationship with Him, from remaining with Him. He wants us to become more like Him. And I earnestly believe, dear sisters and brothers, that our ability to help other people come to faith also depends on our relationship with Jesus. From the fullness of the heart the mouth speaks, He tells us. And all that once conquered your heart will make you act differently than before this conquest. Does our behaviour show that Jesus has conquered our hearts? Do we rightly bear His name, when we call ourselves Christians?

I am well aware that these questions are challenging for all of us. For me as well, of course. And of course, a relationship with Jesus is also a path, a process, a maturing and ripening, often with highs and lows. It is never cut and dry. Often one feels like a beginner. But my question to us is this: have we already begun the journey? Have we understood how important this relationship is for our lives, for our salvation? Or don’t we believe too often: being a Christian means not doing anything to anyone, and trying to be reasonably nice?! This would be a great misunderstanding, because being a Christian is in the first place a relationship, a relationship that transforms. New evangelisation is therefore, for example: learning to pray anew, alone and together. Look for people with whom you can regularly come together, to pray together; to read Scripture together – and to tell each other what role Jesus plays in your lives. And when you think that you would have nothing to say, let yourself be strengthened by the stories of others. In this way you will learn to become more sensitive to Jesus’ presence in your life. Dear sisters, dear brothers, Jesus is looking for people who will passionately live with and for Him, regardless of where and how old they are. He is looking for people who can speak, who can speak about their faith and their lives with the Lord. The Church therefore needs individuals, but also groups and communities, to put this into practice – and also help other people to find words – to speak of our faith anew.

What do you think, dear sisters and brothers, is it not time to get up? And, as Paul says, to rise from sleep? Form a sleep which wants to convince us that the faith is self-perpetuating? From the inertia which wants us to consider everything else more important than the most important relationship of our lives! Is it not time to return to Jesus again and ask Him to recoginise us? The time of Advent before is a good opportunity for that! We prepare ourselves for His coming. We celebrate the greatest event in world history. And we Christians have the privilege to believe that it is and remains true, and that it happens also today! In and among us! Do we believe it? Or do we rather remain in bed? I am in favour of waking up and allowing ourselves to be touched anew by His love, who is for me personally, who knows me, who wants to come to my heart and who is eternal. I very much wish, dear sisters and brothers, that you will be touched anew by it in this Advent. And I am grateful for all who help to introduce others to this mysteries. God bless you all.

Given on the first Sunday of Advent 2016

Dr. Stefan Oster SDB, Bishop of Passau.”

Good work, but not in Belgium – Mechelen-Brussels sends the Fraternity of the Holy Apostles packing

The Archdiocese of Mechelen-Brussels came with a rather puzzling press statement today, announcing an end to the diocese’s cooperation with the Fraternity of the Holy Apostles. This fraternity of priests was invited to Brussels by Archbishop André-Joseph Léonard, but apparently his successor, Archbishop Jozef De Kesel, wastes no time in shutting them down. Even as the news broke, the priests of the fraternity were still meeting with the staff of the archdiocese.

There are rumours that there is more to the decision than the press release states, but as that is the official position of the archdiocese, it must be taken seriously, strange as it is.

This is the full text of the statement, translated by me:

Wapen-bisdom%20kleur100%25“The Fraternity of the Holy Apostles was established in 2013 as a “public clerical society of faithul” of diocesan right. It falls under the responsibility of the Archdiocese of Mechelen-Brussels.

The Fraternity has 27 members, 6 priests and 21 seminarians of whom one is a deacon. Of the 27 members, 21 reside in Belgium and 6 in France, especially in the Diocese of Bayonne. The majority of the current members comes from France.

It is the Fraternity’s main purpose to make young people sensitive to the beauty of the vocation to the diocesan priesthood. Answering that vocation does not necessarily mean that one stands alone: the priest can rely on the support and solidarity of the brothers with whom he forms a fraternity. This option is indeed very valuable in the life of the priest today.

This initiative, however, presents a problem when one realises that at the moment the majority of the Fraternity’s seminarians comes from France, where so many areas suffer from a distressing shortage of priests. Of course, it is possible that the number of Belgian seminarians, both French- and Dutch-speaking, can increase over the years. But then, too, they will come from other Belgian dioceses to become priests for the archdiocese.

In the current situation it is better not to encourage such a process. It would indicate a great lack of solidarity among the bishops, both with the bishops in our country as with the French bishops. That is why the archbishop of Mechelen-Brussels decided to no longer work with the Fraternity of the Holy Apostles in his diocese from the end of June 2016 onwards.

Those members of the Fraternity who have already been ordained as priests or deacons serving the archdiocese remain priests or deacons of the archdiocese, as prescribed by canon law. Regarding their appointment the arcbishop will take into account what was dear to them when they entered the Fraternity. In this context, and contrary to what some rumours would have us believe, it is the arcbishop’s wish that the experiences of the church of St. Kathelijne [the Brussels church entrusted to the pastoral care of the Fraternity – MV] may by further developed.

The seminarians can, if they so wish and if they meet the demands for the formation of priests of the archdiocese, continue their education at the diocesan seminary.

This decision of the archbishop is the result of long deliberations with his auxiliary bishops and the diocesan council. A special commission has met with all the member of the Fraternity residing in Belgium. The Belgian bishops were also consulted and support the decision, as do the responsible departments of the Holy See.”

So, in short, the Fraternity has too many priests from abroad, and while the archdiocese continues to make use of the priests already ordained (if only because canon law demands it), the other members can basically do whatever they please. Sure, the seminarians are welcome at the diocesan seminary, if they are good enough and if they really must, but there’s no pressure.

I can accept that there are parts of France where priests are few, but the Belgian bishops are fooling themselves if they think the same is not true, or will be in the foreseeable future, for their own dioceses. The Fraternity is drawing young men who want to work as priests in the Archdiocese of Mechelen-Brussels. The archbishop should be overjoyed by this. Instead, there is misplaced talk of solidarity with the other bishops. Instead of closing a successful institution because it might draw future priests away from other dioceses in Belgium or France, the bishops would do better by looking at what it is that makes the Fraternity work and adopt that in their own seminaries. There is a good chance that it is this what caused the Fraternity’s seminarians to choose the Fraternity over a diocesan seminary.

By this decision’s logic, I might add, the seminaries of the Neocatechumenal Way should also be closed. These also train seminarians from other countries to work in Belgium or whatever country they are sent to. They, too, should return to the seminaries of their home dioceses, out of solidarity with the bishops there…

Like I said, this is a puzzling decision. It could well be that the true reasons remain secret, and that there is much more going on. The Fraternity has in the past struggled with accepting and submitting themselves to episcopal authority, and that is indeed problematic. But if such problems lie at the root of this decision, let it then be said. If today’s press statement is true, it is evidence of serious short-sightedness on the part of the archbishop and the other bishops; if there is instead more going on, the statement is deceitful.

Lastly, it is hard not to see this as a slap in the face of the archbishop emeritus, André-Joseph Léonard, who lived with the Fraternity for a short while between his retirement and his departure for France. He brought them to Brussels, seeing them as an asset in the new evangelisation of the Belgian capital.

“Remember your leaders” – In Echternach, Cardinal Eijk on St. Willibrord

Five years ago I wrote about the annual Echternach procession in honour of Saint Willibrord. In this year’s edition, which was held on Tuesday, Cardinal Wim Eijk gave the homily for the opening celebration. As archbishop of Utrecht and metropolitan of the Dutch Church province, he usually attends the procession, as St. Willibrord is the patron saint of the archdiocese, the Netherlands and Luxembourg (where he is buried iin Echternach abbey, which he founded in 698).

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In addition to Cardinal Eijk and Luxembourg’s Archbishop Jean-Claude Hollerich and his predecessor Archbishop Fernand Franck, other prelates attending included the Apostolic Nuncio to Belgium and Luxembourg, Archbishop Giacinto Berloco; Bishop Frans Wiertz of Roermond and his auxiliary Bishop Everard de Jong; Bishop Felix Genn of Münster with his auxiliary Bishop Wilfred Theising; Bishop Jean-Christophe Lagleize of Metz, Bishop Stephan Ackermann of Trier and his auxiliary Bishop Jörg Peters; Bishop Theodorus Hoogenboom, auxiliary of Utrecht; Bishop Franz Vorrath, auxiliary bishop emeritus of Essen, as well as the abbots of Clervaux in Luxembourg and Sankt Mathias Trier, Kornelimünster and Himmerod in Germany. In total, there were 9,383 participants in the procession, which started at 9:30 in the morning and ended at 1pm.

Cardinal Eijk’s homily follows below:

DSC05172“Dear brothers and sisters,

“Remember your leaders (that is, the Christian community leaders and pastors) who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith”,  we read in the Letter to the Hebrews (13:7). We do know to which community this letter was addressed. The author is similarly unknown. The background and the aim of the letter are, however, clear: the author is a pastor, who is worried as the faith in the community to whom he writes his letter is decreasing. Other ideas, which are alien to the Gospel, are being increasingly accepted: “Do not be carried away by all kinds of strange teaching” (Heb. 13:9). It is not said which teachings these are.

It is notable that the faith in this still young community is already under attack. The Letter to the Hebrews was written between the 70s and 90s of the first century, some forty to sixty years after the resurrection of Jesus, the first Pentecost and the beginning of the proclamation of the Gospel by the Church. When the decline has begun, it goes fast. This instinctively reminds us of the decline of the Dutch Church province in the 1960, which subsequently also became clear in other countries. This decline also took place in only a few years. We are flooded by new concepts and ideas that deny the Christian faith. In hindsight, our situation is comparable with the community to whom the Letter to the Hebrews was written. The advice to remember our leaders who first spoke the word of God to us, also goes for us.

Let us follow this advice. Saint Willibrord, who is called the Aposte of the Netherlands and who established Echternach Abbey, is one of the most important leaders who first proclaimed the Christian faith to us. What do we know about him? What characterised him and what drove him? How can he inspire us today? Willibrord was born in 658 in Northumberland (in the north of England). In his twenties he entered Rathmelsighi monastery in Dublin (Ireland) to prepare for a mission in the Netherlands. For twelve years he received a thorough education there. He got to know the spirituality of the Hiberno-Scottish monks. In 690 he came to the Netherlands with his companions. A year later he received from Pope Sergius I the mission to proclaim the Gospel among the Frisians. Willibrord expressly wanted to perform his mission in union with Rome and be a part of the entire world Church. During his second visit to Rome in 685 the Pope ordained him as archbishop of the Frisians and he received the pallium.

When we really want to know the spirit of Saint Willibrord and his motives, we must know a few things about the aforementioned Hiberno-Scottish monks. These did not strive for a systematic evangelisation and did not in the first place think of the creation of great structures and the establishment of dioceses. Their motive, to proclaim the faith, had in the first place to do with their focus on their own sanctification. They fostered an ascetical-mystical ideal: Like Christ during His earthly life and like His Apostles, they wanted to have no place to rest their heads (Matt. 8:20), and like them possess nothing and endure the suffering that would be theirs through rejection, misunderstanding, resistance and violence. They wanted to be what is called in Latin peregrini, meaning strangers or pilgrims, like Jesus and the Apostles themselves. It was their ideal to spread the good news like Jesus and the Apostles, as strangers without a permanent residence, following His call: “And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life” (Matt. 19:29).

Willibrord and his companions wanted to heed this call and left their homeland with its already well-developed and widespread Christian structures, to proclaim Christ and His Gospel as peregrini among us on the European mainland. Willibrord experienced what it is to go with Jesus without being able to rely on established structures. He and his companions had the same experiences as Jesus during His earthly life. They too encountered misunderstanding and persecution. They found what it means that no slave is above his master (Matt. 10:24).

Of course, Willibrord also tried to rely on structures: he saught the protection of the Frankish royal house and established monasteries to support the mission. But in the beginning there were no structures at all. And what structures he established were frequently destroyed again, for example during a rebellion of the Frisians under their King Radbod. This also provides one of the explanations for the way in which the spring procession was held until 1947: with three steps forward and two back. This reflects the evangelisation, which in general was very fruitful, but not without times of serious setbacks.

As Willibrord and his companions could, at the start of their mission, not rely on permanent Christian structures, and as the structures they built were frequently destroyed again, their Hiberno-Scottish spirituality was not just their motivation, but also the most important means of their evangelisation. The direct imitation of Christ in their way of living gave them a strong personal charisma as disciples of Jesus. This was well-received: soon they were joined by missionaries from the areas they had evangelised, aglow with the same fire – like Saint Liudger, founder of the Diocese of Münster, born in Zuilen, a village near Utrecht and today a subburb of that city.

Can we not see a comparison here with what later happened multiple times in the Church? During the French Revolution and the the time after it, for example, the Church in western Europe lost many of her structures and took several steps backwards. But over the course of the nineteenth century the Church took many steps forward again.

Sadly we have to conclude that the Church has once again taken quite a few step back in the past fifty years. In the 1950s the communication of faith happened almost automatically, carried by our strong parishes, Catholic schools and other structures which played an important role in the past. Now even more than in the past, the advice is true: remember your leaders, who first spoke the word of God to you. Willibrord and his companions are an example for us because of their determination, based on the spirituality of the Hiberno-Scottish monks, to be on the road with Jesus, even without great structures, even in the face of opposition. That enabled them to withstand misunderstanding, criticism, opposition and setbacks and gave them the charisma of the disciples of Jesus during his earthly life. This was precisely what made their evangelisation – despite the frequently necessary steps back – very fruitful.

We have now taken steps backwards and can rely on ever fewer structures. We can’t literally follow Saint Willibrord, but we can be inspired by his spirituality. It not only shows us the way towards our own sanctification, but at the same time teaches us how we can proclaim the faith without structures of any kind. His spirituality, directed towards the development of a convincing personal charisma as disciples of Jesus, is, perhaps more than we realise, groundbreaking for the new evangelisation of western Europa. I am not a prophet, but we can anticipate that our current secular culture is not for ever and will at some point in the future be replaced by another culture. And who knows, perhaps then, in regard to our Christian structures, we can take a few steps forwards again. Amen.”

Photo gallery available here.

In Cologne, the auxiliaries are complete again

While the number of vacant dioceses in Germany now numbers three (Limburg continues to be without a bishop since March of 2014, Dresden-Meißen has been awaiting a new shepherd since June of this year, and Aachen became the third vacancy last week), the appointment of auxiliary bishops continues smoothly. Since June of this year the Archdiocese of Cologne, which usually has three auxiliaries for each of its pastoral areas, has had only two as Bishop Manfred Melzer retired in that month. Today his successor was appointed. He is 63-year-old Msgr. Rolf Steinhäuser.

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Bishop-elect Steinhäuser will have episcopal responsibility, under that of the archbishop, Cardinal Rainer Maria Woelki, of course, of the Central pastoral area of the archdiocese. This area includes the city of Cologne itself, as well as Leverkusen and the Rhein-Erft area. Before his new appointment, which came as a surprise to him, the new auxiliary bishop was a non-resident canon of the cathedral, head of the Edith Stein retreat house, and official for the new evangelisation in the Archdiocese of Cologne.

Of his appointment, Bishop-elect Steinhäuser said, “I was very surprised, as I had already assumed that my current assignment would be the last in my life. As auxiliary bishop I want to contribute to reform and formation of the Church, in the line of Pope Francis.” Looking ahead to the future, he added, “I hope that my duties as auxiliary bishop will allow me much direct contact with people, and that I can accompany them in the important moments of their lives”.

The consecration of the new bishop, who has been given the titular see of Thuburnica in modern Tunisia, is scheduled for 10 January. It may be assumed that Cardinal Woelki will be the main consecrator, with auxiliary bishops Dominikus Schwaderlapp and Ansgar Puff serving as co-consecrators.

Bishop-elect Steinhäuser is a native son of Cologne, having been born there in 1952. He was ordained as a priest in 1977. From 1984 to 1997 he was involved in the pastoral care of youth, first in Bonn and later in the entire archdiocese. In 1997 he became the city dean of Düsseldorf. Pope Saint John Paul II gave him the title monsignor in 1998, and in 2006 he joined the cathedral chapter.

The Nuncio speaks – Archbishop Eterović on the state of the Church in Germany and abroad

eterovicArchbishop Nikola Eterović has been the Apostolic Nuncio to Germany since November of 2013. Katholisch.de interviewed him about a variety of subjects. I share some of his comments.

About his impressions of the German Church, which has been viewed critically across the world, he says:

“I consider the Catholic Church in this country to be very dynamic and involved. That is not easy, as Germany is very secularised, especially in major cities like Berlin. But the Church is well organised and wants to live according to the Gospel. That is seen, for example, in her role in society, by which she gives witness of Christ. In addition, the Church in Germany and also across the world, provides real aid, for example through Caritas and the relief agencies like Adveniat, Renovabis, Misereor, Missio, Church in Need, Bonifatiuswerk and others.”

Of course, as a diplomat the Nuncio needs to speak carefully. But that does not mean that the efforts of the Church in Germany are negligible. But there is always more than just the laudable work she does in the fields of charity, peace and justice, which becomes clear when Pope Francis’ recent comments that Europe is old and tired appear. Archbishop  Eterović says,

“In Germany the Church shows a decline in active faithful. And recently events have led to people leaving the Church because they no longer want to pay the Kirchensteuer [“Church tax” – ed]. I think that is quite problematic, and we need a new dynamic in catechesis, pastoral engagement, a new evangelisation. On the other hand I also see a certain passivity in individual faithful across Europe. In the end, more than 70 percent of the citizens of the European Union belong to a Christian confession. We must make use of that to better participate in society, for example to influence legislation when proposals do not meet with Christian ethics. In that way the “fatigue”, that the Holy Father spoke about, can be overcome.”

The Church tax, I have come increasingly to believe, is more than just problematic. Although the financial revenue may be used for good, it is a burden in the Church’s pastoral activities, as well as the faithful’s  access to the sacraments. The new dynamic mentioned by the Nuncio is the same “new evangelisation” that has been promoted by Pope Benedict XVI, and which now seems to have snowed under a bit. But we can’t allow it to be: we must take it up and make it happen.

The Nuncio also plays in important role in the selection and appointment of new bishops. In Germany, three dioceses – Berlin, Hamburg and Limburg – are awaiting a new bishop. Archbishop Eterović remains – rightly so – close-lipped about the state of these appointments:

“We follow the canonical rules and the respective concordats. The processes are ongoing, and I hope that the dioceses of Hamburg and Berlin will get new bishops in the coming year. The situation in Limburg is somewhat different. There is an Apostolic Administrator there, who is doing good work.”

Worldwide the Church is involved with politics, especially when it comes to peace, justice and development, as we have seen recently in the easing of relations between Cuba and the United States. But what about the influence of the Church on the regular faithful?

“We must in any case work on our pastoral care. Especially young people want to know what the Christian faith really means. With his charisma Pope Francis continuously manages to clarify the actuality of the Gospel and the message of Jesus. And I believe that the people out there are only waiting to rediscover this message: fraternal love and the love, justice and solidarity of God”.

Archbishop Nikola Eterović was born in Croatia in 1951 and ordained a priest of the Diocese of Hvar in 1977. In 1999 he was consecrated as Titular Archbishop of Sisak, and appointed as Apostolic Nuncio to Ukraine. From 2004 to 2013 he was Secretary General of the Synod of Bishops, and in 2013 he returned to the diplomatic service as Apostolic Nuncio to Germany. In 2009, he was given a new titular see, Vinkovci, as Sisak was re-established as a proper diocese in Croatia.

Book review before reading – Sacred Liturgy

sacred liturgy bookI was very happy to find this in the mail today: Sacred Liturgy: The Source and Summit of the Life and Mission of the Church, edited by Dom Alcuin Reid. It is the product of last year’s Sacra Liturgia conference, which I wrote about a few times.

It is quite the hefty tome, clocking in at 446 pages. The book collects the contributions from a great variety of authors; Bishop Marc Aillet, Walter Cardinal Brandmüller, Raymond Cardinal Burke, Bishop Dominique Rey and Archbishop Alexander Sample, to name but a few. The topics are equally varied, covering a wide range of the liturgical landscape. Here too, a random selection to give some idea: liturgical music, new evangelisation, liturgy and monastic life, sacred architecture, the role of the bishop in liturgy, catechesis and formation. There are also the homilies given over the course of the conference, one by Cardinal Cañizares Llovera and the other by Cardinal Brandmüller.

I have not always found it easy to find such theological resources in my neck of the woods, so I consider this book a welcome resource for my own personal theological education, small and interrupted by necessary daily commitments as it may be. And as such, it may also have its influence on the blog.