Pope Francis: The Era Of JP2 & Benedict Is Over
So, I was transiting through DFW airport when I caught the story on the NYT website, titled: “Pope Bluntly Faults Church’s Focus On Gays And Abortion.” And I just about had a cow. From the report:
Pope Francis, in the first extensive interview of his six-month-old papacy, said that the Roman Catholic Church had grown “obsessed” with preaching about abortion, gay marriage and contraception, and that he has chosen not to speak of those issues despite recriminations from some critics.
In remarkably blunt language, Francis sought to set a new tone for the church, saying it should be a “home for all” and not a “small chapel” focused on doctrine, orthodoxy and a limited agenda of moral teachings.
“It is not necessary to talk about these issues all the time,” the pope told the Rev. Antonio Spadaro, a fellow Jesuit and editor in chief of La Civiltà Cattolica, the Italian Jesuit journal whose content is routinely approved by the Vatican. “The dogmatic and moral teachings of the church are not all equivalent. The church’s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines to be imposed insistently.
“We have to find a new balance,” the pope continued, “otherwise even the moral edifice of the church is likely to fall like a house of cards, losing the freshness and fragrance of the Gospel.”
Sitting on the tarmac aboard my connecting flight, I looked up the full text of the original story, which appears in the US in the Jesuit journal America. It is a far more nuanced and far-ranging interview than the Times report, and many others in the US media, makes it out to be. Once again, we see that the American press cannot seem to cover anything this or any other Pope says without obsessing over culture war issues. For example, there is this lovely passage from the interview, conducted by a Jesuit priest of the Jesuit pope:
I ask Pope Francis point-blank: “Who is Jorge Mario Bergoglio?” He stares at me in silence. I ask him if I may ask him this question. He nods and replies: “I do not know what might be the most fitting description…. I am a sinner. This is the most accurate definition. It is not a figure of speech, a literary genre. I am a sinner.”
The pope continues to reflect and concentrate, as if he did not expect this question, as if he were forced to reflect further. “Yes, perhaps I can say that I am a bit astute, that I can adapt to circumstances, but it is also true that I am a bit naïve. Yes, but the best summary, the one that comes more from the inside and I feel most true is this: I am a sinner whom the Lord has looked upon.” And he repeats: “I am one who is looked upon by the Lord. I always felt my motto, Miserando atque Eligendo [By Having Mercy and by Choosing Him], was very true for me.”
Pope Francis continues his reflection and says, jumping to another topic: “I do not know Rome well. I know a few things. These include the Basilica of St. Mary Major; I always used to go there. I know St. Mary Major, St. Peter’s…but when I had to come to Rome, I always stayed in [the neighborhood of] Via della Scrofa. From there I often visited the Church of St. Louis of France, and I went there to contemplate the painting of ‘The Calling of St. Matthew,’ by Caravaggio.
“That finger of Jesus, pointing at Matthew. That’s me. I feel like him. Like Matthew.” Here the pope becomes determined, as if he had finally found the image he was looking for: “It is the gesture of Matthew that strikes me: he holds on to his money as if to say, ‘No, not me! No, this money is mine.’ Here, this is me, a sinner on whom the Lord has turned his gaze. And this is what I said when they asked me if I would accept my election as pontiff.” Then the pope whispers in Latin: “I am a sinner, but I trust in the infinite mercy and patience of our Lord Jesus Christ, and I accept in a spirit of penance.”
There we see the humility that has made Francis so beloved so quickly. The America interview is full of passages like these. I strongly encourage all readers to read the entire thing to grasp the Pope’s sex-and-abortion comments in full context. But those comments are undeniably very, very troubling to theological conservatives, or should be. Here’s that passage in full:
“I see clearly,” the pope continues, “that the thing the church needs most today is the ability to heal wounds and to warm the hearts of the faithful; it needs nearness, proximity. I see the church as a field hospital after battle. It is useless to ask a seriously injured person if he has high cholesterol and about the level of his blood sugars! You have to heal his wounds. Then we can talk about everything else. Heal the wounds, heal the wounds…. And you have to start from the ground up.
“The church sometimes has locked itself up in small things, in small-minded rules. The most important thing is the first proclamation: Jesus Christ has saved you. And the ministers of the church must be ministers of mercy above all. The confessor, for example, is always in danger of being either too much of a rigorist or too lax. Neither is merciful, because neither of them really takes responsibility for the person. The rigorist washes his hands so that he leaves it to the commandment. The loose minister washes his hands by simply saying, ‘This is not a sin’ or something like that. In pastoral ministry we must accompany people, and we must heal their wounds.
“How are we treating the people of God? I dream of a church that is a mother and shepherdess. The church’s ministers must be merciful, take responsibility for the people and accompany them like the good Samaritan, who washes, cleans and raises up his neighbor. This is pure Gospel. God is greater than sin. The structural and organizational reforms are secondary—that is, they come afterward. The first reform must be the attitude. The ministers of the Gospel must be people who can warm the hearts of the people, who walk through the dark night with them, who know how to dialogue and to descend themselves into their people’s night, into the darkness, but without getting lost. The people of God want pastors, not clergy acting like bureaucrats or government officials. The bishops, particularly, must be able to support the movements of God among their people with patience, so that no one is left behind. But they must also be able to accompany the flock that has a flair for finding new paths.
“Instead of being just a church that welcomes and receives by keeping the doors open, let us try also to be a church that finds new roads, that is able to step outside itself and go to those who do not attend Mass, to those who have quit or are indifferent. The ones who quit sometimes do it for reasons that, if properly understood and assessed, can lead to a return. But that takes audacity and courage.”
I mention to Pope Francis that there are Christians who live in situations that are irregular for the church or in complex situations that represent open wounds. I mention the divorced and remarried, same-sex couples and other difficult situations. What kind of pastoral work can we do in these cases? What kinds of tools can we use?
“We need to proclaim the Gospel on every street corner,” the pope says, “preaching the good news of the kingdom and healing, even with our preaching, every kind of disease and wound. In Buenos Aires I used to receive letters from homosexual persons who are ‘socially wounded’ because they tell me that they feel like the church has always condemned them. But the church does not want to do this. During the return flight from Rio de Janeiro I said that if a homosexual person is of good will and is in search of God, I am no one to judge. By saying this, I said what the catechism says. Religion has the right to express its opinion in the service of the people, but God in creation has set us free: it is not possible to interfere spiritually in the life of a person.
A person once asked me, in a provocative manner, if I approved of homosexuality. I replied with another question: ‘Tell me: when God looks at a gay person, does he endorse the existence of this person with love, or reject and condemn this person?’ We must always consider the person. “A person once asked me, in a provocative manner, if I approved of homosexuality. I replied with another question: ‘Tell me: when God looks at a gay person, does he endorse the existence of this person with love, or reject and condemn this person?’ We must always consider the person. Here we enter into the mystery of the human being. In life, God accompanies persons, and we must accompany them, starting from their situation. It is necessary to accompany them with mercy. When that happens, the Holy Spirit inspires the priest to say the right thing.
“This is also the great benefit of confession as a sacrament: evaluating case by case and discerning what is the best thing to do for a person who seeks God and grace. The confessional is not a torture chamber, but the place in which the Lord’s mercy motivates us to do better. I also consider the situation of a woman with a failed marriage in her past and who also had an abortion. Then this woman remarries, and she is now happy and has five children. That abortion in her past weighs heavily on her conscience and she sincerely regrets it. She would like to move forward in her Christian life. What is the confessor to do?
“We cannot insist only on issues related to abortion, gay marriage and the use of contraceptive methods. This is not possible. I have not spoken much about these things, and I was reprimanded for that. But when we speak about these issues, we have to talk about them in a context. The teaching of the church, for that matter, is clear and I am a son of the church, but it is not necessary to talk about these issues all the time.
The dogmatic and moral teachings of the church are not all equivalent. The church’s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines to be imposed insistently. “The dogmatic and moral teachings of the church are not all equivalent. The church’s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines to be imposed insistently. Proclamation in a missionary style focuses on the essentials, on the necessary things: this is also what fascinates and attracts more, what makes the heart burn, as it did for the disciples at Emmaus. We have to find a new balance; otherwise even the moral edifice of the church is likely to fall like a house of cards, losing the freshness and fragrance of the Gospel. The proposal of the Gospel must be more simple, profound, radiant. It is from this proposition that the moral consequences then flow.
“I say this also thinking about the preaching and content of our preaching. A beautiful homily, a genuine sermon must begin with the first proclamation, with the proclamation of salvation. There is nothing more solid, deep and sure than this proclamation. Then you have to do catechesis. Then you can draw even a moral consequence. But the proclamation of the saving love of God comes before moral and religious imperatives. Today sometimes it seems that the opposite order is prevailing. The homily is the touchstone to measure the pastor’s proximity and ability to meet his people, because those who preach must recognize the heart of their community and must be able to see where the desire for God is lively and ardent. The message of the Gospel, therefore, is not to be reduced to some aspects that, although relevant, on their own do not show the heart of the message of Jesus Christ.”
There is so, so much to love and to affirm here — and great wisdom too. His comparison of the Church in this time as like a field hospital is quite apt. It’s true for all times, but especially for today, it seems to me, with so many people lost and confused and hurting.
I know what the Pope means here, and he’s right: there is so very much more to Christianity than its teachings on sexuality and abortion. But this is where I think he goes badly wrong: his remarks will be received as the Pope saying that this stuff doesn’t matter all that much. Francis can’t claim he was misquoted or that the article gave the wrong emphasis, because he personally approved it before publication. He may not have intended it this way, but it will be taken as such by a people, especially in Europe and North America, who have closed their hearts and minds to the Church’s unchanging message on these topics, precisely because these are the hardest things for modern people to accept. A conservative Catholic priest friend wrote to me after reading this:
Words fail. If this keeps up, everything is going to be much harder. I can’t say it surprises me; the man gave an eighty minute press conference to the assembled press corps on an airplane. But it’s terribly naive, in a time when people graduate from Catholic elementary and high schools, college, and don’t know the most fundamental things about the Faith, not to realize how selectively people will pounce on this kind of thing. I feel sorry for the people in the Church who are working hard on Christian education and formation, trying to repair the damage of forty-five years. The legs are being chopped out from under them.
I think this is exactly right. I love his style — seriously, I do — but I am sure the liberal Pope has been very, very naive in his words here. Look at the weight the media, who amplify his words, put on the homosexuality, contraception, and abortion parts of a very long interview. The world wants to be told, “It’s okay, do what you like.” He no doubt doesn’t mean at all for that to be the lesson of his words, but that’s how they will be received. For liberals and Moralistic Therapeutic Deists within Catholicism, it’s springtime. For traditionalists and conservatives in the Catholic Church, it’s going to be a long winter. It was easy for conservative Catholics to be strong papalists under John Paul II and Benedict. This papacy is going to be a time of trial for them.
People forget, but John Paul II, for much of his papacy, was strong and extremely charismatic. He was adored by millions. But far fewer actually listened to him, and obeyed. Francis will learn.
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