The Future of the Catholic Church with Pope Francis Lib/E

Wills, Pulitzer Prize-Winning Journalist And Historian Garry

ISBN 10: 1481512358 ISBN 13: 9781481512350

Publisher: Blackstone Publishing, 2015

Synopsis

New York Times bestselling historian Garry Wills takes on a pressing question in modern religion-will Pope Francis embrace change?

Pope Francis, the first Jesuit pope and the first from the Americas, offers a challenge to his church. Can he bring about significant change? Should he?

Garry Wills argues that changes have been the evidence of life in the Catholic Church. It has often changed, sometimes with bad consequences, more often with good-good enough to make it perdure. In this brilliant and incisive study, he gives seven examples of deep and serious changes that have taken place within the last century. None of them was effected by the pope all by himself.

As Wills contends, it is only by examining the history of the church that we can understand the challenges facing both it and Francis, and as history shows, any changes that meet those challenges will have impact only if the church, the people of God, support them. In reading the church's history, Wills considers the lessons Pope Francis seems to have learned. The challenge that Francis offers the church is its ability to undertake new spiritual adventures, making it a poor church for the poor, after the example of Jesus.

About this title

About the Author:

Garry Wills, Pulitzer Prize-winning author of Lincoln at Gettysburg, studied for the priesthood, took his doctorate in the classics, and taught Greek for many years at Johns Hopkins University. He has written many acclaimed works on religion, including two New York Times bestsellers. Wills is professor emeritus of history at Northwestern University.

Excerpt. © Reprinted by permission. All rights reserved.:

Key to Brief Citations

CD   Augustine, City of God (De Civitate Dei), edited by Bernard Dombart and Alphonsus Kalb, fifth edition (Teubner, 1981), two volumes.

DF   Edward Gibbon, The Decline and Fall of the Roman Empire, edited by J. B. Bury, seven volumes (Methuen & Co., 1909–12).

S 1   J. Stevenson and W. H. C. Frend, A New Eusebius: Documents Illustrating the History of the Church to AD 337, third edition (Baker Academic, 2013).

S 2   J. Stevenson and W. H. C. Frend, Creeds, Councils and Controversies: Documents Illustrating the History of the Church, AD 337–461, third edition (Baker Academic, 2012).

ST   Thomas Aquinas, Summa Theologiae, four volumes (La Editorial Católica, 1958).

VC   Eusebius, Life of Constantine (Vita Constantini), translated with introduction and commentary by Averil Cameron and Stuart G. Hall (Oxford University Press, 1999).

Introduction:
Reading History Forward

In a higher world it is otherwise; but here below to live is to change, and to be perfect is to have changed often.

—John Henry Newman1

To be faithful, to be creative, we need to be able to change.

—Pope Francis2

Pope Francis heartens some Catholics, but frightens others—both of them for the same reason, the prospect of change. The Catholic Church is the oldest institution in Western civilization. Surely the secret to its longevity is its ability to defy and outlast all the many breaks and discontinuities over the last twenty centuries. From that vantage point, a changing church is simply not the Catholic Church. Immutability must be built into its DNA.

It helps, in holding such a view, not to know much history. There was no need to know much. Since one begins from a certitude that the church was always what it has become, one simply has to extrapolate backward from what we have. We have priests, so we must always have had them—though they never show up in the Gospels. We have popes, so they must have been there too—they were just hiding for several centuries. We have transubstantiation, so we did not have to wait for the thirteenth century to tell us what that is. The beauty of the church is its marble permanence. Change would be its death warrant.

Early on, I was given a different view of the church from reading G. K. Chesterton’s The Everlasting Man. It was published nine years before I was born, and it took me sixteen years after that to catch up with it—but I was intrigued, then, by a chapter called “The Five Deaths of the Faith.” This offered a different story of the church’s long life. For Chesterton, it was not a tale of certainty formed early and never altered. It was a story of hairbreadth escapes, as the church kept dying, of old age, or of inanition, or from external causes. There were many times when it could have died—when, by the laws of historical probability, it should have died—yet it was constantly reanimated from some supernatural deathlessness. Corruption should have killed it, or the Roman Empire should have, or the Renaissance, or Galileo, or Darwin, or Freud. “Christianity has died many times and risen again; for it had a God who knew the way out of the grave.”3

This was not because it simply defied change. In fact, it often changed with the age—became Roman with the Roman Empire, shedding its Middle Eastern roots and adopting a Latin structure; became a super-monarchy in the age of monarchs; became super-ascetic in the age of Stoic contempt for the body; became misogynistic in the various patriarchies; became anti-Semitic when the world despised Jews. But when the age died of old age, the church somehow didn’t. As Chesterton put it:

It has not only died often but degenerated often and decayed often; it has survived its own weakness and even its own surrender . . . It was said truly enough that human Christianity in its recurrent weakness was sometimes too much wedded to the powers of the world; but if it was wedded it has very often been widowed. It is a strangely immortal sort of widow.4

Sometimes, of course, it clung too long to what it had worn as a new set of up-to-date garments. The recovery of Aristotle was a fresh and challenging thing when Albert the Great and Thomas Aquinas led it, but it became an unnecessary encumbrance when Rome thought it something too good to let go of. The Latin tongue looked, for a long time, like a universal language, spreading opportunities for communication, till it became an outmoded thing trammeled in its own particularities. The Irish practice of private confession introduced a deeper kind of spirituality for monastic specialists, till its broader use for everyone, including children, made it commonplace and subject to abuse.

The church outlasted things that seemed to undermine it—not because it was unaffected by these transitory things, but because it joined them, drew on other sources, and lived to adopt different new things. Instead of reading history backward, from its current form to a fictive immutability in the past, Chesterton led me to read history forward, from the early evidences and from the different guises the church had to adopt in order to survive. That is not only a more interesting story, but an exciting one—of narrow escapes and improbable swerves. It calls to mind Buster Keaton’s Seven Chances (1925), in which Buster runs full speed down a sloping mountainside, pursued by a giant landslide of boulders, dodging some, leaping over others, maneuvering through repeated impasses, caught by a smaller rock that knocks him out of the path of a bigger one, ducking into cover that itself gives way. And then, toward the bottom of the mountain, an even greater menace forces him to run back up through the continuing rain of rocks.

Going back to read the church’s story as it happened was called ressourcement (re-sourcing) in the 1940s and 1950s, when Pius XI and Pius XII silenced its practitioners. The only way to look back, for those popes, was to reaffirm what “always was” in the church, not to find anything new there. There can be no history at all for those who just retroject the present into the past. But Pope Francis champions ressourcement, as he told his fellow Jesuits at America magazine. Newman’s concept of doctrinal development breathes through that interview:

The joint effort of reflection [with the Orthodox Church], looking at how the church was governed in the early centuries, before the breakup between East and West, will bear fruit . . . St. Vincent of Lerins makes a comparison between the biological development of man and the transmission from one era to another of the deposit of faith, which grows and is strengthened with time. Here, human self-understanding changes with time and so also human consciousness deepens.5

The suppression of the “re-sourcers” is an old story with the church. Yesterday’s heretic becomes today’s authority—and vice versa. I want to trace, in this book, how change—far from being the enemy of Catholicism—is its means of respiration, its way of breathing in and breathing out. Even before Pope Francis, the Second Vatican Council had found in the church’s sources that “the church” did not always mean what some of its defenders insist that it must mean. Their meaning is implicit in usages like “the church teaches,” or “you must obey the church.” For some, “the church” is the Vatican, the papacy, the magisterium, the church’s teaching authority. But that apparatus was not there at the beginning. Another usage of “church” was older, broader, and better attested in the sources. Vatican II returned to that meaning when it proclaimed that the church is “the People of God.”6 This people includes all those who believe in, follow, and love Jesus.

This people first organized itself under the guidance of the Spirit imparted to it at Pentecost. It chose its own leaders, it tested authority, it rejected attempts to dictate to it from above. It had various leaders, playing them off against each other—James in Jerusalem, Peter in Antioch, Paul in Corinth. Its councils voted on doctrine through representatives (bishops) who were themselves elected by the people. In John Henry Newman’s time, the magisterium was so far from this understanding of the church that he was silenced for claiming that the laity had some role in forming doctrine, and that the church could undergo some change (under the rubric of “development”). It was impossible for Newman to carry his thought further, developing its own implications. The very concept was quashed in its initial formulations. The need to hang on to set ways stifles creativity. Pope Francis describes the condition:

Whenever we Christians are enclosed in our groups, our movements, our parishes, in our little worlds, we remain closed, and the same thing happens to us that happens to anything closed: when a room is closed, it begins to get dank. If a person is closed up in that room, he or she becomes ill!7

We are now able to read history forward again, to test evidence and trace changes—changes that came, were changed themselves, and then fell away. We can see the People of God weathering all kinds of vicissitudes, while not losing belief, while still following Jesus, while still expressing love of him in the care for each other and for the needy. We can see the coming and going of the papacy as a worldly empire, the rise and final rejection of a “universal language,” the rejection of the Jewish covenant and its renewed recognition, the fad for biblical fundamentalism returning to figurative readings, the condemnation of the body circling back to its recognition. I mean in this book to watch the phases of this process, the reaction of the church as a living body in real situations.

To say that change has often shaken the church does not mean that change is always an easy process. And we should not expect it to come from any one man, even though he is the pope. We sometimes think John XXIII changed much in the church. But he was not so much the initiator as the welcomer of changes long in preparation and not to be imposed, “top down,” by fiat. Three of the changes I treat in this book—from the Latin liturgy, from rejection to acceptance of the Jewish covenant, and from the ideal of a state church to one of religious freedom—were made not by Pope John but by the Vatican Council he called together. He was in many ways a conservative in his tastes. He personally loved the Latin liturgy, and his own scholarship was pretty much restricted to editing writings of the quite autocratic Charles Borromeo.8 But he did not try to mold the church in his own image. He knew that would be going against the true meaning of the church. He called in others to consider change. And the council fathers summoned or listened to prophetic scholars who had been silenced by autocratic popes—men named Daniélou, Congar, Chenu, Rahner, Murray.

The papacy is not a prophetic office. People may be lodging too much hope in the name Cardinal Bergoglio took for himself. No other pope has taken that name, probably for good reasons. Francis of Assisi was, notoriously, not a good administrator—prophets never are. The religious order he founded rushed off in all directions, splintered, and quarreled, while—in broader and lasting ways—the whole church was aerated and exalted by his example. It would have been more expectable for Bergoglio, a Jesuit, to have taken one of the Saint Francises from his own order—Saint Francis Xavier, for instance, or even Saint Francis Borgia. He made a riskier choice, but we would make the long shot even longer by expecting a prophet instead of a pope. Leonardo Boff, the leader of liberation theology, once avoided by Bergoglio, now embraced by Francis, thinks that, in this case, nomen truly is an omen. He says, “Francis is more than a name—it’s a plan.”9 But Francis of Assisi was not good at plans, and the name can promise too much.

Though the pope has changed much in the style and presentation of the papacy, conservatives keep telling themselves that he has not changed dogma, and liberals say that even his stylistic changes have kept much they disapproved of in place. He has, for instance, canonized the authoritarian John Paul II, and retained Benedict XVI’s favored disciplinary instrument, the Congregation for the Doctrine of the Faith. He has not only retained Benedict’s choice as prefect of the CDF, Gerhard Müller, but promoted him to cardinal. And under Müller the harsh investigation of American nuns was allowed to continue.

The pope has said that to be truly Christian one must be a revolutionary, as Jesus was. “In this day and age, unless Christians are revolutionaries, they are not Christians.”10 But the man at the center cannot rebel against himself. The pope must, by his office, care for continuity and minimize disruption. It is true that some popes care more for continuity than for the life of the church—Paul VI and John Paul II were so urgent to keep continuity with the 1930 encyclical Casti Connubii that they wrote Humanae Vitae (1968) and Familiaris Consortio (1981), ignoring the voices of theologians, bishops, and the people. But that does not mean that a pope can just disregard any need for continuity. Though Francis can renounce the more ostentatious flourishes of his office, he cannot knock the props out from under the throne he sits on. Prophets levitate; popes rarely do. Francis cannot simply draw up the ladder by which he climbed. That was as true of John XXIII as it is of Francis.

All popes show a proper deference to their predecessors; but no other pope had a predecessor still living, and living right next door. Some earlier popes had resigned or been forced from office, but they did not hang around to keep an eye on what their successor was doing. Francis is in the ticklish position of having to look over his shoulder, much of the time, at Benedict. The canonization of John Paul II, for instance, was an uncompleted project of Benedict. Francis completed it. The prefect of the CDF is another example of Francis’s limited room for maneuver. Müller was not only a friend of Pope Benedict, he is the man he commissioned as the editor of his writings. Benedict also appointed him to the signature office he had held himself in a stormily contested tenure. No one could be more trusted to guard Benedict’s legacy and reputation at the CDF. For Francis to reject him would be a direct insult to Benedict.

On the other hand, as the expert Jesuit Vaticanologist Thomas Reese has pointed out, Francis has done much to whittle down the centrality of the CDF, creating different centers of power in gradual shifts of emphasis and organization.11 This is the kind of balancing act by which popes make change digestible, if not palatable. Francis, like John XXIII, calls on others to take steps moving the whole church, not just its ceremonial head. Liberals, for instance, have called for him to repeal the informal excommunication of sincere Catholics who have lapsed from some doctrinal demands. Francis has called on bishops...

About this edition

• Publisher: Blackstone Publishing
• Publication date: 2015
• ISBN 10: 1481512358
• ISBN 13: 9781481512350
• Binding: Audio CD