Wednesday, October 9, AD 2013
On Sandro Magister’s website, Chiesa, he has a post by Professor Pietro De Marco who analyzes the messages being communicated by the Pope:
Pope Francis shows himself to be the typical religious of the Society of Jesus in its recent phase, converted by the Council in the years of formation, especially by what I call the “external Council,” the Vatican II of militant expectations and interpretations, created by some episcopates, by their theologians, and by the most influential Catholic media outlets. One of those churchmen who, in their conciliatory and pliable tone, in their undisputed values, are also the most rigid “conciliars,” convinced after half a century that the Council is yet to be realized and that things should be done as if we were still in the 1970’s, in a hand-to-hand with the “pacellian” church, neoscholastic theology, under the influence of the secular or Marxist paradigm of modernity.
On the contrary: that which the “conciliar spirit” wanted and was able to activate has been said or tried over the decades and today it is a question in the first place of making a critical assessment of the results, sometimes disastrous. Even the tenacious proclamation in Pope Francis of the divine mercy corresponds to a pastoral attitude now widespread among the clergy, to the point of that laxity which the pope moreover censures. Not only that. The theme of sin has almost disappeared from catechesis, thereby liquidating the very need of mercy. Rather than promoting generally merciful behaviors, this is a matter today of reconstructing a moral theology less made up of words and again capable of guiding clergy and faithful in concrete cases. Also in moral theology the road to the true implementation of the Council has been reopened by the magisterial work of Karol Wojtyla and Joseph Ratzinger.
Some maintain that Francis could be, as a postmodern pope, the man of the future of the Church, beyond traditionalism and modernism. But the postmodern that most thrives in him – as liquidation of forms, spontaneity of public appearance, attention to the global village – is superficial. With its pliability and aestheticism, the postmodern is hardly plausible in a bishop of Latin America, where until recently the intelligentsia was dominated by the Marxist Modern. Bergoglio’s solid core is and remains “conciliar.” On the road undertaken by this pope, if confirmed, I see first of all the crystallization of the dominant pastoral conciliarism in the clergy and in the active laity.
Of course, if Bergoglio is not postmodern, his worldwide reception is. The pope pleases right and left, practicing and nonbelievers, without discernment. His prevalent message is “liquid.” On this success, however, nothing can be built, there can only be remixed something already existing, and that not of the best.
There are worrying signals of this “liquid” appearance for anyone who may not be prone to the relativistic chatter of this late modernity:
a) the concession to set popular phrases like “everyone is free to do…” “who says that things must be this way…” “who am I to…” allowed to slip out in the conviction that they are dialogical and up-to-date. Presenting himself as a simple bishop to justify hardly formal behaviors, do not cover up and cannot cover up the different weight and different responsibility that instead belong to his words, any word, since the bishop of Rome and the pope are one and the same;
b) the lack of scrutiny on the part of persons of trust, but wise and cultured, and Italian, of the texts destined to be circulated, perhaps in the papal conviction that there is no need for this;
c) a certain authoritarian inclination (“I will do everything to…”) in singular contrast with the frequent pluralistic propositions, but typical of the democratic “revolutionaries,” with the risk of imprudent collisions with tradition and the “sensus fidelium”;
d) moreover, there remains incongruous in Pope Francis this constant taking of individual public communication initiatives and this wanting to be without filters (the symptomatic image of the papal apartment as a bottleneck), which reveal the unwillingness to feel himself a man of governance (something more difficult than being a reformer) in an eminent and “sui generis” institution like the Catholic Church.
His is, at times, the conduct of a modern and informal manager, one of those who concede a great deal to the press. But this clinging to persons and things on the outside – collaborators, friends, press, public opinion, even the apartment in Santa Marta is “outside” – as if the man Bergoglio were afraid he would not know what to do once he were left alone, as pope, in the apartment of the popes, is not positive. And the thing could not last. Even the media will get tired of supporting a pope who needs them too much.
Go here to read the rest. Professor De Marco has been looking at popes for a very long time and I think he is correct that Pope Francis is something we have never seen before on the papal chair: a Jesuit as Pope, and the first Pope to be ordained post Vatican II midst the chaos that immediately followed the council. These two categories I think are far more important for understanding this Pope than his ethnicity or his self proclaimed humility. Fasten your seat belts friends, I fear it may be a bumpy ride during this pontificate if I am correct. We shall see.