All seats filled as Mainz gets its new bishop

teaser-lebenslaufAlmost a year after the retirement of Cardinal Karl Lehmann, all the dioceses of Germany have a bishop at the helm again – a situation that has not existed for several years. Succeeding the cardinal who led the Diocese of Mainz for 33 years is Father Peter Kohlgraf.

A priest of the Archdiocese of Cologne, Bishop-elect Kohlgraf has already been active in Mainz since 2012. He has been working as professor of pastoral theology at the Katholischen Hochschule in that city, and assistant priest in Wörrstadt, south of Mainz. Fr. Kohlgraf is a graduate of the Universities of Bonn and Münster, and has experience in pastoral care in the parish and for students as well as education.

The date for the bishop’s consecration is yet be announced, as is the identity of the consecrating bishops, but it would be surprising indeed of Cardinal Lehmann would decline the honour.

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Cardinal Lehmann, seated, and Bishop elect Kohlgraf

With the appointment of Fr. Kohlgraf, Cologne once again shows itself to be one of the ‘bishop factories’ of Germany. Six of the 27 ordinaries in Germany hail from the archdiocese on the Rhine. Other such bishop factories are Paderborn with five ordinaries originating from there and Trier with four. All three dioceses are among the oldest in Germany and located in the central part of western Germany, to the west and north of Mainz.

In an interview for Katholisch.de, the new bishop of Mainz touched on some of the more sensitive topics in an dbeyond the church in Germany. Asked about the trend of merging parishes to create what the interviewer calls XXL parishes, as an answer to the shortage of priests, and if he has any alternatives, Fr. Kohlgraf responds:

“I think there is no standard solution here, either. In the Catholic Church we are faced with the tension that we rightly say that the celebration of the Eucharist is source and summit of the life of the Church. That means that, on Sundays, the Eucharist is the central celebration from which the Church and the community draw life. The question is then, of course, how Catholic life should function in small communities. I myself live in a small village in Rhenish Hesse, in a Catholic diaspora situation. That is this tension in which we exist. We should not merely think centralistic, but must also consider how Church life can function in each location. People must be motivated to live out their being Christian.”

Bishop-elect Kohlgraf’s thoughts here are comparable to those of, to name one, Bishop Gerard de Korte in the Netherlands.

As an academic, the bishop elect has followed the discourse about the priest shortage and possible solutions and especially the idea to ordain married men, the so-called viri probati. On this, he says:

“It should be proven if this really solves our problems. I am not so certain about that. I don’t want to look at this from ideological, philosophical or theological perspectives. But it is not without reason that the priestly vocation has always been an academic calling with a full study program. That has meaning. I think that we must remain able to speak theologically in modern society. That quality will play an increasingly greater part. That does not mean that there are not also highly qualified men among the so-called viri probati. But we must look at how a part-time formation would work in addition to holding a job. There are many questions which are not yet answered. I do not currently see a solution for it.”

It sounds as if Bishop-elect Kohlgraf is not opposed to detaching the priesthood from a mandatory vow of celibacy, but his uncertainty has to do with the practicality of it all, especially the years of study and formation. There are, however, places where part-time formation is practiced, albeit for the permanent diaconate, for example in Bovendonk, in the Dutch Diocese of Breda. Here, men study part-time next to their fulltime job, with the exception of the final years, in which they work fulltime in a parish.

Photo credit: [1] Bistum Mainz, [2] Bistum Mainz/Blum

In the Vortex, empty parishes and poor priests? Some nuances

A recent episode of Michael Voris’ The Vortex about the Catholic Church in the Netherlands has led to some questions about whether it is really true that more than 1,000 parishes will close  in the coming decade and Dutch priests will have to find jobs in the secular world, or even become tenants of the few remaining faithful in a secular wasteland. Or so the tone of the piece comes across.

As ever, there is some truth in the matter, but the situation is somewhat more nuanced than suggested. In this post I want to  highlight some ofhe intricacies of the situations.

staatsieportret20kardinaal20eijkIt is true that the number of parishes in the Netherlands is decreasing. And it has been for some time now. But it is inaccurate to claim that parishes are shutting down. Rather, parishes are merging with their neighbours to create larger parish clusters or megaparishes. This happens in most Dutch dioceses, and it is an organisational change, virtually always triggered by financial reasons and the lack of priests. The exact form that these mergers take differs per diocese. In Groningen-Leeuwarden, where I live, the parishes are merging, but with local faith communities continuing to come together, sometimes without a church building of their own. Or so the diocese, and especially our former bishop, Msgr. de Korte, hopes. Priests are tasked to travel in their parishes to minister to the faithful. In the Archdiocese of Utrecht, the new megaparishes have socalled Eucharistic centers assigned, churches where Holy Mass is celebrated every Sunday, while other churches in the parish will host Mass less frequently. I have compared the two approaches, as promoted by Cardinal Wim Eijk (at right) and Bishop Gerard de Korte, here.

aa%20Staatsiefoto%20Mgr_%20Wiertz%201_06KLEINThe idea that priests may need to find jobs comes from a speech made by Bishop Frans Wiertz (at left) of Roermond in October. Speaking at an annual meeting of the diocese, he discussed the current state of affairs in the Church in the Netherlands, comparing it with the Church in other countries.  He also spoke about the financial side and described how the network of institutionalised social support, by the government but also by the Church, is now reaching its financial limits. While it is a good thing to support anyone who needs it, that support can not continue forever, or become a right for all. Quoting the bishop:

“A parallel development has been going on in our Church, in contrast to all those countries I have visited. Earlier this year I asked a parish priest in Sri Lanka how he managed his livelihood, who took care of it. He said, “The people here are too poor, they can’t afford it. And the bishop? How would he have to do it? He can’t pay all the priests.” So I asked him how he earned his daily rice. He said, “I just work.” He was a teacher at a school. On the side. So parish priest and at the same time teacher at a school. He did that for forty hours a week. He taught English, history and of course religion.

Dear people, this was also the situation in our country until about 1960. There was no set salary for priests then. In one prosperous parish the priest received a higher salary and in the other parish, which had nothing, he had to survive of the gifts that the people brought him. In the Middle Ages the priest had a garden and he had to grow his own vegetables, and he sometimes had some cattle as well. There are stories of parishes where the chickens flew through the church.

Of course, I do not want to return to that situation.But I do want to say that, analogous to the state, the Church introduced social arrangements: roughly the same salary for all priests. They count on that too. Parish councils take care of it. A solidarity arrangement was introduced. The diocese receives money from parishes to help other parishes, for example when rebuilding and painting is needed and there is no money for it. That all functions, as long as not everyone calls upon it. But when it has become a right, and the rich parishes also want to receive those 20 percent – I don’t know how high those percentages are – from the diocese – from other parishes – it no longer works.

I am strongly convinced that we need another form of financing in twenty years. And that priests must all be missionary then, and willing to contribute to the costs of their livelihood. If it isn’t necessary, that is fine by me. I also do not want to invoke it, but when you, as a missionary, are not willing to give something yourself, what kind of missionary are you?

This is a vision of the future. I am not saying it will be reality. I also do not say it needs to come in a hurry. We have the time. I think it will take at least 20 years… The people in the parishes will have to maintain their own church and also the priests, it can’t automatically come from somewhere else. I think that this is a future which we must at least acknowledge.”

Bishop Wiertz was speaking from his heart, as a bishop on the verge of retirement, and his speech was in many ways that of a bishop taking stock of the Church he is about to leave in the hands of another. He was certainly not painting a depressing image, or outlining some new policy. Taking inspiration from the flourishing churches he encountered on his travels abroad (Bishop Wiertz visits one of the countries where his diocese sponsors missionary and charitable activities every year), he wants to encourage the Church in the Netherlands to move forward into the future from a current situation which is, indeed, not wholly positive or even encouraging. The Michael Voris program which inspired this blog post is not wrong when it notes that there are problems. Howver, that does not mean that there are faithless wastelands where church bells once tolled, or poor priests plowing windswept fields just yet. And even if there were… we have faith, hope and love. Even a mustard seed of either can grow into something great.

For the Dutch in Rome, a bishop of their own

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Bishop Hurkmans gives the homily at the Church of the Frisians on 30 October.

A journey begun in May of this year saw its conclusion today, with the official installation of Bishop Antoon Hurkmans as rector of the church of Saints Michael and Magnus, better known as the Church of the Frisians, the Dutch national church in Rome.

 

Following his early retirement from the Diocese of ‘s-Hertogenbosch, Bishop Hurkmans had initially expected to retire to his native village of Someren, where he would see how he could assist in the local parish. But then came word from Rome, where Fr. Tiemen Brouwer OP expressed his wish to decrease his workload. The rector of the Church of the Frisians wanted to retire after nine years running the parish centered on the outskirts of St. Peter’s Square. Enter the bishops, who were to select a successor. In Bishop Hurkmans’ own words:

“I unexpectedly learned that the bishops were looking for a new rector for the Church of the Frisians in Rome. The news struck a cord with me immediately. Is this my future? Without reservations, without asking too many questions, without wanting all kinds of things, I offered myself for this duty. The bishops then decided to suggest me as a candidate. This meant that I was faced with perhaps the greatest change in my life. To Rome! A different culture, a different language and back to basic pastoral care. Confident and with joy, as I can write now, I take on this challenge. It gives me the chance to really let go of the diocese and give my successor, Msgr. de Korte, all necessary room. And Rome was familiar enough for me that I had soon found an appartment and a community at Santa Maria dell’Anima, where I feel at home. The language is still a challenge, a project of years. And, let me say, a healthy mission.”

While the Dutch bishops can suggest a parish priest for the Church of the Frisians, the actual appointment is made by the Vicariate of Rome, one of the two major subdivisions of the Diocese of Rome.

Ever since the beginning of his priesthood, the bishop emeritus of ‘s-Hertogenbosch had always had the wish to go abroad, but that never happened. After his first posting as a parish priest, he became rector of the diocesan seminary, vicar general and then bishop.

Bishop Hurkmans was installed by the president of the Dutch Bishops’ Conference, Rotterdam’s Bishop Hans van den Hende. The installation Mass, which was the Mass for the feast of Saint Willibrord, patron of the Dutch Church province, was streamed live on Dutch television and may be watched here. Bishop Hurkmans expressed his feelings at his new tasks by saying, “It is a privilege to be this close to Peter.”

As for the future, while there are new duties, there is still a sense of retirement for Bishop Hurkmans. A much-desired return to simple pastoral care, as he himself expressed.

“I will be in the church every morning, where everyone is welcome to enter, to say hello, to speak in their mother tongue for a while, to share some of their life history, I will be there to listen.”

And,

“I shouldn’t be working or doing too much there, but by simply being there I can make a big difference.”

Fr. Brouwer, then, remains in Rome as a confessor attached to the Papal Basilica of St. Paul Outside-the-Walls.

‘From Conflict to Community’ – Nordic bishops on the eve of Pope Francis’ ecumenical visit

The members of the Nordic Bishops’ Conference – covering the countries of Iceland, Norway, Denmark, Sweden and Finland – have written a pastoral letter looking ahead to Pope Francis’ visit to Lund and Malmö, as well as the state and future of ecumenical relations with the Lutheran church in their countries. They rightly indicate that the anniversary of the Reformation, which will begin with the events in Lund that the Pope will attend, is no reason to celebrate for Catholics.

My translation of the document, which generally aligns itself closely with ‘From Conflict to Communion’, the 1999 document in which the Catholics and Lutherans agreed on the doctrine of justification. My translation follows:

7904248_orig“In 2017 we mark an event which has had great consequences for the Christian faith, in the first place in Europe. In the year 1517 Martin Luther initiated a process which became known in history as the Reformation and which, especially for our Lutheran fellow Christians represents an important moment in the development of their ecclesiastical tradition and identity. But since the Reformation would have been impossible without the Catholic basis, it is appropriate that we, as Catholic Christians, also think about it. That is already expressed in the document ‘From conflict to communion’, the result of dialogue in the Lutheran-Catholic Commission for the Unity of the Church. This tekst is directed towards a common commemoration, which is based on reflection rather than triumphalism.

Despite all explainable reasons, the Reformation caused a split in Christianity, which remains painful to this day. In the Nordic countries this split meant that the Catholic Church could only start again after many centuries. That is why the 500th anniversary of the event of the Reformation can not be observed as a celebration in the true sense. Rather it should be recalled in contrition. The process of reconciliation between the Catholic Church and the churches of the Reformation began many decades ago. But we can not tire of striving for the full unity in Christ.

At the start of the 16th century, the Catholic Church was in need of reform, something that not only Martin Luther, but also others acknowledged and expressed at that time. But instead of dealing with the necessary doctrinal questions, Christians of different confessions have instead done much harm to each other. At the closing of this year’s Week of Prayer for Christian Unity, Pope Francis prayed for “mercy and forgiveness for the unevangelical behaviour of Catholics towards other Christians”. In Sweden several Lutheran ministers have responded to that and also asked us Catholics for forgiveness.

The important questions is now, how we can continue together to come closer together in faith, in hope and in love? We, the Catholic bishops in the north of Europe, want to go on this path of reconciliation with our Lutheran brothers and sisters and do everything to promote unity.

Ecclesia semper reformanda

The Church must always let herself be converted and renewed by Christ. We are indeed a holy people, but a people of sinners on pilgrimage to eternity. Conversion, contrition and maturing in the faith are important stations on this path. Through the Second Vatican Council, the Catholic Church opened herself to many things that are also important to Lutheran Christians, for example the role of Holy Scripture and the meaning of the priesthood of all baptised. Thus, many difference have actually disappeared.

What still divides is, among other things, the sacramentality of the Church, as well as the understanding of the sacrament and the office. As Catholics we believe that the Church is the fundamental sacrament in which the incardinated word becomes present through the sacraments, in order to unite with us in love and transform us in Himself.

At the same time we see that many faithful Lutheran Christians become increasingly open to these aspects. A questions that remains pending and which is painfully felt on both sides is that of the common Eucharist. As much as this desired is justified, the unity of the Lord’s Table must also reflect the full unity in faith.

The Petrine office is also difficult to understand for many Lutheran Christians. But the personality of Pope Francis has made it more understandable. Pope Saint John Paul II already invited all non-Catholic Christians to think about other ways of  exercising the Petrine office (Ut Unum Sint, N.95).

Traditionally, the role of Mary and the saints has also been contentious. But among many non-Catholic Christians the meaning of Mary as the Mother of God and example in faith is being re-acknowledged.

Despite the mutual approach in question of doctrine, greater differences in questions of ethics and morality have recently appeared. But even when these make the dialogue in some respects more difficult, it should not be given up.

Definition of the Christian faith

In all ages Christians have formulated teachings to clearly define doctrine, distinguish them from false ideas or to convey them intelligebly. Often such formulations evolved into bones of contention, which for a long time created great frontlines between Christians. The principles of the reformers were similarly divided for many centuries. It is nevertheless fruitful, also for Catholics, to constructively engage with them.

Sola fide

The faith is undoubtedly necessary for justification. We share the central mysteries of the faith – for example, about the Trinity, about Jesus Christ, about salvation and justification – with our Lutheran brothers and sisters. We rejoice in this unity of faith which is based in baptism and expressed in the joint declaration about justification. That is why it is our mission to be witnesses of these truths of faith in our secular society. In our Nordic countries, where few practice their faith, it is important to proclaim the good news together and with one voice.

Sola Scriptura

Only through Holy Scripture can we receive the full revelation about the salvation which is offered to us in Christ. This revelation in received and shared in the Church. Through the teaching office of the Church this living tradition in Holy Scripture is codified. For us Catholics Church, teaching, tradition and Scripture belong together. In the Church and with the Church, Scripture is opened for us.  In this way the faith becomes ever more alive for us. Recently the number of Lutheran Christians who agree with  us believe that Scripture and the tradition of the Church are closely connected, has been on the rise.

Sola gratia

“Everything is mercy”, the saintly Doctor of the Church Thérèse of Lisieux, who can be considered as the Catholic answer to Martin Luther, says. Without God’s mercy we can do nothing good. Without His mercy we can not come to eternal life. Only through God’s mercy can we be justified and holy. Mercy can truly transform us, but we must also respond to this mercy and work alongside it. In the Mother of God, Mary, full of mercy and immaculate, we see how much can God can do in a person.

For many Lutheran Christians it is still difficult to agree with this truth. But we also see that many of them are open to similar questions about growth in prater and in holiness.

Simul iustus et peccator

We are all at the same time justified and sinners. As Catholics we believe that we are really sinners; but through the mercy of God we can receive forgiveness of all guilt in the Sacrament of Reconciliation. As baptised Christians we are called to holiness. The Church is a school of holiness. The saints, who we can ask to intercede for us, are shining examples and role models of this holiness. One of these role models is a woman from our countries, Saint Elisabeth Hesselblad, who was recently canonised. She is an incentive to all of us to go the way of holiness more consciously.

We see that many Lutherans are also open to the saints, such as, for example, Saint Francis of Assisi and Saint Mother Teresa of Calcutta. In our secularised world we need such witnesses of faith. They are living and credible witnesses of our faith.

Martyrium

We know that also in our time many Christians are persecuted for their faith and that there are also many blood witnesses. Martyrdom unites Christians from various churches. We think of all Christians, also in the Middle East, who are persecuted and yet remain true to Christ and His Church. Their example also strengthens us in our faith. Many Christians from these countries have also come to us in the north. it is therefore important that we, all Christians in our countries, maintain, protect and deepen what we share in faith. Then we can also increasingly give and common witness of the risen Lord.

Future perspectives

The joint declaration ‘From conflict to communion’ closes with five ecumenical imperatives, suggested to us Catholics and Lutherans to take further steps on the common way to unity. They are:

  1. Beginning from a perspective of unity and not of division, and promoting what we have in common.
  2. At the same time allowing oneself to be transformed by the witness of the other.
  3. Committing oneself to the search for visible unity.
  4. Rediscovering jointly the power of the Gospel of Christ for our time.
  5. Witness together of the mercy of God in proclamation and service to the world.

Also when these five imperatives speak of great and not always simple concerns, their message is clear, but only when we devote outself completely to Christ and together rediscover the power of the Gospel (cf. 4th imperative).

We are happy and thank God that the Holy Father, Pope Francis, will be coming to Lund on the occasion of the commemoration of the Reformation, to strengthen us in faith.

We therefore invite all Catholics to accompany the preparations for the papal visit with their prayer and to participate in as great a number as possible in both the ecumenical meeting in Malmö Arena and the Mass in Swedbank Stadion. In that way we will show both the joy, as Catholics, of being with Pope Francis, and also respect for the identity of our Lutheran fellow Christians, grown from the Reformation. Despite the still existing differences we are convinced, confident in the mercy of God, that ways towards common unity can be found.

On the Feast of St. Teresa of Avila, 15 October 2016

+ Czeslaw Kozon, Bishop of Copenhagen

+ Anders Arborelius OCD, Bishop of Stockholm

+ Bernt Eidsvig Can. Reg, Bishop of Oslo, Administrator of Trondheim

+ David Tencer OFM Cap, Bishop of Reykjavik

+ Teemu Sippo SCJ, Bishop of Helsinki

+ Berislav Grgic, Bishop-Prelate of Tromsø

+ Gerhard Schwenzer SS.CC., Bishop emeritus of Oslo”

csm_vollversammlung_01_37cd1858a6^Bishops Grgic, Sippo, Eidsvig, Kozon, Arborelius and Tencer, with Sr Anna Mirijam Karschner CPS, the general secretary of the Nordic Bishops’ Conference.

Another year, another Synod

synod of bishopsThe Holy See today announced a Ordinary General Assembly of the Synod of Bishops for October 2018. Still two years away, it will discuss the topic of “youth, faith and vocational discernment”. Earlier, a rumoured topic for a future gathering of the Synod was priestly celibacy and married priesthood, but while that question does not pop up in the announced topic, it will undoubtedly play a part in the deliberations.

Bishops’ conferences around the world elect their representatives to attend Ordinary General Assemblies of the Synod. Most conferences, such as the Dutch, Belgian and Nordic ones, will elect one bishop, while others, such as the German, have the right to choose more, depending on the size of their membership. The heads of the curial departments willa utomatically attend, as will the twelve members of the Ordinary Council of the Synod of Bishops, who had the task of drawing up the theme of the next assembly. The Pope also chooses a number of delegates to attend.

Ordinary Assemblies generally take place every three to four years. The longest period was between the ninth in 1994 and tenth in 2001, although there were no less than six Special Assemblies on the Church in different parts of the world in that period.

The Synod of Bishops on Youth, Faith and Vocational Discernment can be an opportunity to not only explore and communicate anew the ways in which God calls us to follow Him, but also to show that the question of vocations does not revolve solely around a choice for religious life or the priesthood. Marriage and single life are also vocations, and God calls people to follow Him in all those states of living. They can be profound wellsprings of faith and life, ever deepening our life with God, drawing closer to Him. Especially in the west, young people, Catholic or not, need to hear and see this.

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.

Archbishop De Kesel on celibacy – not for every priest?

Archbishop Jozef De Kesel of Mechelen-Brussels is once again in the news with his wish that married men also be able to be priests. While this seems an easy reason to consider the archbishop a liberal and a progressive, reality is a bit more nuanced.

BELGIUM BRUSSELS OPENING CATHEDRAL DOORS

In an interview for weekly newspaper De Zondag, Archbishop De Kesel also speaks about his role as archbishop, his choice to become a priest, being a bishop in Bruges after Vangheluwe, and the refugee crisis. About priestly celibacy he says the following:

Did celibacy not discourage you?

“Not when I was eighteen, no. You do choose for the seminary, but it takes many years before you are a priest. But once that moment is there, yes… That is a difficult decision.”

Did you have to choose between a girlfriend and the Church?

“No. I did have good friendships. But I was never faced with that existential choice. Others have, and I can understand that it must be very difficult to let someone go. Perhaps I consciously or subconsciously avoided a relationship.”

Should the Church hold on to that celibacy?

“I am no supporter of abolishing it. A celibate life is no meaningless life. I consciously chose it: it was also the state of life of Jesus. On the other hand I do not think it can be asked of every priest, especially not in a time when sexuality plays such an important role. I am in favour of the Eastern Catholic model. There men who are married can be ordained to the priesthood.”

So, unlike what some media may now suggest, the archbishop is no opponent of celibacy, and he recognises the value of it, not least because it is the way Christ lived. Many, including myself, will not agree that his proposal to follow the Eastern Catholic example is the right one, or that it is the only solution for priests who struggle with mandatory celibacy (not to mention the need for the Church to follow society in its obsession with sexuality). But it would be wrong to depict Archbishop De Kesel as a progressive who wants to abolish celibacy altogether.

Photo credit: Belga