A profile of the next Pope, writes Cardinal - Daily Compass (newdailycompass.com)
The
Vatican Tomorrow
In
March 2022, an anonymous text appeared – signed “Demos” and titled “The
Vatican Today” – that raised a number of serious questions and criticisms
regarding the pontificate of Pope Francis. Conditions in the Church since that
text appeared have not materially changed, much less improved. Thus, the
thoughts offered here are intended to build on those original reflections in
light of the needs of the Vatican tomorrow.
The
concluding years of a pontificate, any pontificate, are a time to assess the
condition of the Church in the present, and the needs of the Church and her
faithful going forward. It is clear that the strength of Pope Francis’
pontificate is the added emphasis he has given to compassion toward the weak,
outreach to the poor and marginalized, concern for the dignity of creation and
the environmental issues that flow from it, and efforts to accompany the
suffering and alienated in their burdens.
Its
shortcomings are equally obvious: an autocratic, at times seemingly vindictive,
style of governance; a carelessness in matters of law; an intolerance for even
respectful disagreement; and – most seriously – a pattern of ambiguity in
matters of faith and morals causing confusion among the faithful. Confusion
breeds division and conflict. It undermines confidence in the Word of God. It
weakens evangelical witness. And the result today is a Church more fractured
than at any time in her recent history.
The
task of the next pontificate must therefore be one of recovery and
reestablishment of truths that have been slowly obscured or lost among many
Christians. These include but are not limited to such basics as the
following: (a) no one is saved except
through, and only through, Jesus Christ, as he himself made clear; (b) God is
merciful but also just, and is intimately concerned with every human life, He
forgives but He also holds us accountable, He is both Savior and Judge; (c) man
is God’s creature, not a self-invention, a creature not merely of emotion and
appetites but also of intellect, free will, and an eternal destiny; (d)
unchanging objective truths about the world and human nature exist and are
knowable through Divine Revelation and the exercise of reason; (e) God’s Word,
recorded in Scripture, is reliable and has permanent force; (f) sin is real and
its effects are lethal; and (g) his Church has both the authority and the duty
to “make disciples of all nations.” The failure to joyfully embrace that work
of missionary, salvific love has consequences. As Paul wrote in 1 Corinthians
9:16, “woe to me if I do not preach the Gospel.”
Some
practical observations flow from the task and list above.
First:
Real authority is damaged by authoritarian means in its exercise. The Pope is a
Successor of Peter and the guarantor of Church unity. But he is not an
autocrat. He cannot change Church doctrine, and he must not invent or alter the
Church’s discipline arbitrarily. He governs the Church collegially with his
brother bishops in local dioceses. And he does so always in faithful continuity
with the Word of God and Church teaching. “New paradigms” and “unexplored new
paths” that deviate from either are not of God. A new Pope must restore the
hermeneutic of continuity in Catholic life and reassert Vatican II’s
understanding of the papacy’s proper role.
Second:
Just as the Church is not an autocracy, neither is she a democracy. The Church
belongs to Jesus Christ. She is his Church. She is Christ’s Mystical Body, made
up of many members. We have no authority to refashion her teachings to fit more
comfortably with the world. Moreover, the Catholic sensus fidelium is not a
matter of opinion surveys nor even the view of a baptized majority. It derives
only from those who genuinely believe and actively practice, or at least
sincerely seek to practice, the faith and teachings of the Church.
Third:
Ambiguity is neither evangelical nor welcoming. Rather, it breeds doubt and
feeds schismatic impulses. The Church is a community not just of Word and
sacrament, but also of creed. What we believe helps to define and sustain us.
Thus, doctrinal issues are not burdens imposed by unfeeling “doctors of the
law.” Nor are they cerebral sideshows to the Christian life. On the contrary,
they’re vital to living a Christian life authentically, because they deal with
applications of the truth, and the truth demands clarity, not ambivalent
nuance. From the start, the current pontificate has resisted the evangelical
force and intellectual clarity of its immediate predecessors. The dismantling
and repurposing of Rome’s John Paul II Institute for Studies on Marriage and
Family and the marginalizing of texts like Veritatis Splendor suggest an
elevation of “compassion” and emotion at the expense of reason, justice, and
truth. For a creedal community, this is both unhealthy and profoundly dangerous.
Fourth:
The Catholic Church, in addition to Word, sacrament, and creed, is also a
community of law. Canon law orders Church life, harmonizes its institutions and
procedures, and guarantees the rights of believers. Among the marks of the
current pontificate are its excessive reliance on the motu proprio as a tool
for governance and a general carelessness and distaste for canonical detail.
Again, as with ambiguity of doctrine, disregard for canon law and proper
canonical procedure undermines confidence in the purity of the Church’s
mission.
Fifth:
The Church, as John XXIII so beautifully described her, is mater et magistra,
the “mother and teacher” of humanity, not its dutiful follower; the defender of
man as the subject of history, not its object. She is the bride of Christ; her
nature is personal, supernatural, and intimate, not merely institutional. She
can never be reduced to a system of flexible ethics or sociological analysis
and remodeling to fit the instincts and appetites (and sexual confusions) of an
age. One of the key flaws in the current pontificate is its retreat from a
convincing “theology of the body” and its lack of a compelling Christian
anthropology . . . precisely at a time when attacks on human nature and
identity, from transgenderism to transhumanism, are mounting.
Sixth:
Global travel served a pastor like Pope John Paul II so well because of his
unique personal gifts and the nature of the times. But the times and
circumstances have changed. The Church in Italy and throughout Europe – the
historic home of the faith – is in crisis. The Vatican itself urgently needs a
renewal of its morale, a cleansing of its institutions, procedures, and
personnel, and a thorough reform of its finances to prepare for a more
challenging future. These are not small things. They demand the presence,
direct attention, and personal engagement of any new Pope.
Seventh
and finally: The College of Cardinals exists to provide senior counsel to the
Pope and to elect his successor upon his death. That service requires men of
clean character, strong theological formation, mature leadership experience,
and personal holiness. It also requires a Pope willing to seek advice and then
to listen. It’s unclear to what degree this applies in the Pope Francis
pontificate. The current pontificate has placed an emphasis on diversifying the
college, but it has failed to bring cardinals together in regular consistories
designed to foster genuine collegiality and trust among brothers. As a result,
many of the voting electors in the next conclave will not really know each
other, and thus may be more vulnerable to manipulation. In the future, if the
college is to serve its purposes, the cardinals who inhabit it need more than a
red zucchetto and a ring. Today’s College of Cardinals should be proactive
about getting to know each other to better understand their particular views
regarding the Church, their local church situations, and their personalities –
which impact their consideration of the next pope.
Readers
will quite reasonably ask why this text is anonymous. The answer should be
evident from the tenor of today’s Roman environment: Candor is not welcome, and
its consequences can be unpleasant. And yet these thoughts could continue for
many more paragraphs, noting especially the current pontificate’s heavy
dependence on the Society of Jesus, the recent problematic work by the DDF’s
Cardinal Victor Manuel Fernández, and the emergence of a small oligarchy of
confidants with excessive influence within the Vatican – all despite synodality’s
decentralizing claims, among other things.
Exactly
because of these matters, the cautionary reflections noted here may be useful
in the months ahead. It is hoped that this contribution will help guide much
needed conversations about what the Vatican should look like in the next
pontificate.
Demos
II