Sunday, July 10, 2022
Farewell letter from a whistleblower to former fellow priests
OAKLAND (CA)
July 5, 2022
By Tim Stier
[Tim Stier served for decades as a priest in the diocese of Oakland CA. He sent this letter on May 31, 2022.]
Dear No-Longer-Fellow Priests,
This will likely be my farewell letter to most of you, which may be glad tidings to those of you who do not enjoy hearing from me.
Last week, I learned from David Staal, a canon lawyer for the Diocese of Oakland, that the Vatican had officially laicized me as of March 19th. The grounds for my ouster from the priesthood was my persistent refusal of an assignment in 2005 after I told Allen Vigneron, then Oakland’s bishop, that I could not in good conscience accept another assignment until he was willing to open a public dialog throughout the diocese on three issues roiling the Church: the sexual abuse of minors by clergy and its cover-up by bishops and their cronies, the refusal of the Church to recognize the full equality of women and to admit them to ordained ministry, and the cruel treatment of sexual minorities based on an outdated theory of human sexuality. Vigneron refused such a dialog and I refused an assignment.
In the ensuing 17 years, I spent 11 years of Sundays, outside the Cathedral for two hours each week, to show solidarity with oppressed Catholics from the three groups named above: abuse survivors, women, and sexual minorities.
During those 11 years of Sundays, Bishop Barber never walked down to greet me or ask what I was about. Very likely he was embarrassed by my presence because I was calling on him to hold accountable the bishop of Oakland who ordained me in 1979, John Cummins. John is long since retired but his bad deeds live on in the daily suffering of the hundreds, possibly thousands of clergy abuse survivors whose abuse his decisions aided and abetted. I would like you to know at least a little about his egregious abuse of authority during his 26 years at the helm of our diocese. I have written to him more than once and asked him to publicly make amends for his choice to put the reputation of the church and protection of its assets ahead of the safety of children. He appears to be in blissful denial: “We made some mistakes.” Keep reading to learn the difference between a mistake and a crime.
When the time comes for John to pass from this world, he will likely be lauded as a good bishop who oversaw many worthwhile ministries and projects. Also likely will be a loud silence about his crimes. Every claim I make in the following description of Cummins’ misdeeds I can back up with good sourcing.
John Cummins was head of the diocese of Oakland from 1977 to 2003. He saw himself as a Vatican II-style bishop and in that vein, he promoted many worthwhile projects and initiatives. But his early and complete indoctrination and inculturation into the corrupt culture and power structure of all-male clericalism, which rules with absolute sovereignty over the Roman Catholic Church, conditioned his thinking and actions in perverse ways.
My first experience of his clerical shadow happened about a year after my ordination. He invited my three ordination mates and me to a meeting at his residence next door to St. Frances de Sales Cathedral in Oakland. He asked us how we were doing after a year of parish work. Our conversation covered a lot of ground and he seemed sincerely concerned for our happiness and well-being. I reluctantly shared a concern with him about a notoriously eccentric and mean-spirited pastor of a parish near mine. John listened to the complaints I shared, ones I had heard from members of the priest’s parish, which demonstrated beyond question the man’s need to be in another profession. John responded by telling us that we priests needed “to take care of each other.” Note his knee jerk habit of putting clergy ahead of abused lay people. His response was also an example of Cummins’ propensity to use words to obfuscate but I didn’t have the nerve to ask him what he meant. What his opaque words did not mean or include was an ounce of concern for the people in this angry priest’s parish, some of whom were being driven away by Fr. X’s erratic behavior. Never could I have imagined then that Cummins making excuses for troubled and authoritarian priests would have extended to priests who sexually abuse children and teens. In 1980, I had never heard of a priest abusing a minor with the exception of Steve Kiesle at Our Lady of the Rosary, Union City, but Cummins knew of many right here in our diocese.
I only knew about Kiesle because I succeeded him at OLR one year after he was arrested. As most of you know, abuse cases were kept as secret as possible until Boston was forced into transparency by journalists and the courts and my favorite lawyer, Mitchell Garabedian, prominently featured in my favorite movie, SPOTLIGHT.
My second significant experience of Cummins’ clerical shadow occurred in the 1990’s when I served on the Priest Personnel Board of the diocese. This elected Board, comprised of about eight priests, met every two months to advise the bishop on priest assignments. Cummins usually accepted our recommendations. I found serving on the Board a maddening experience because we lacked enough priests (quantity) to fill vacancies in the diocese, but also enough competent priests (quality). Cummins would show up towards the end of each meeting when we would typically have lunch together and then offer the bishop our recommendations. At one meeting, I shared my deep frustration with Cummins and fellow Board members during an especially trying meeting. I said in effect: we lack priests in quantity and quality to serve the people of the parishes so why don’t we discern together how we can expand the pool of available priests, e.g., married priests and women priests. Cummins gave me a death stare, as if to say, how dare you question Church tradition and doctrine openly! A fellow priest on the Board told me in no uncertain terms that it was only at the Vatican level that the pool of ordination candidates could be discussed. In other words, it was not my place to discern or even discuss who God might be calling to priesthood; that topic was way above our pay grade, case closed. This silencing flies in the face of the gift of the Holy Spirit given to all the baptized and confirmed members of the Body of Christ. Bishop Cummins kept on assigning some unqualified priests to the parishes of the diocese, and most Board members shrugged their shoulders and sighed, “What can we do?”
Little did I know, due to the secrecy surrounding these matters, that during Cummins’ entire twenty-six years as bishop of the diocese of Oakland, he was aiding and abetting the sexual abuse of minors by leaving in place known-to-him sexual predators, and transferring known-to-him sexual predators from one parish to another. Here follow a few examples, all now on the public record, thanks to the courage and perseverance of abuse survivors, journalists, and lawyers in the pursuit of justice and transparency:
Monsignor George Francis, pastor of St. Bede Parish, Hayward, from 1955 to 1986, abused little girls for over forty years. In the early 1980’s, then Chancellor, Father George Crespin received a call from a neighbor of one of Francis’ victims to say that Francis would regularly visit the victim’s home while the little girl’s parents were out. The neighbor lived across the street from the victim and noticed the priest’s comings and goings, and grew suspicious enough to call Fr Crespin at the diocese headquarters. The victim, many years later, testified in a lawsuit settled by the Oakland diocese for three million dollars, that Francis was sexually abusing her on a regular basis from ages five to eight, from 1979 to 1982. Msgr. Francis was left in place as pastor until he suffered a stroke in 1986.
Monsignor Vincent Breen was pastor of Holy Spirit Parish, Fremont, from 1953 until 1982. Breen was reported to the diocese several times for sexually abusing girls from the parish school. Their suffering continues to this day: sleep problems, panic attacks, depression, substance abuse, and suicidality; and these are the fortunate ones who are still alive! Breen abused dozens of young girls with impunity for decades. Only his arrest by the Fremont police ended his reign of terror.
Fathers Don Broderson and Bob Poncirolli were moved from parish to parish repeatedly by the first bishop of Oakland, Floyd Begin, and his successor John Cummins with the assistance of Fathers Brian Joyce and George Crespin who served as chancellors. This criminal policy by Cummins and company provided these two dangerous priests new opportunities to abuse. Broderson was moved four times; Poncirolli was moved nine times. Broderson abused dozens of boys and two girls. Poncirolli sexually assaulted at least thirty boys.
This list of known examples of John Cummins putting the good of the Church’s reputation ahead of the safety of children is far from exhaustive. He was equally protective of priest abusers like Gary Tollner, James Clark, and Stephen Kiesle, each of whom had several victims.
The current bishop of Oakland, Michael Barber, belatedly released the names of priest perpetrators in the Oakland diocese on August 16, 2018. His list was woefully incomplete but in his written statement he wrote the following: “The bishops who refused to stop this immoral and criminal behavior must also be held accountable.” All well and good except that accountability for Begin and Cummins has yet to happen. In March, 2018, Barber authorized The Catholic Voice, the bimonthly newspaper, now magazine of the Oakland diocese, to devote an entire issue to honoring Bishop emeritus John Cummins on the occasion of his 90th birthday. Not one word in the Catholic Voice’s tribute was allotted to Cummins’ history of aiding and abetting sexual abuse of children under his care while scores of individuals and groups from throughout the diocese and beyond sang his praises.
Why was Cummins celebrated in the Catholic Voice? Why is Cummins’ name on a building at St. Mary’s College in Moraga? Much of the information in this reckoning was publicly reported in an Oakland Tribune series in the spring of 2008.
Jesus’ harshest criticism was directed at hypocritical religious leaders. How can we trust that children are safe in the Oakland diocese when John Cummins is treated with deference and unqualified and undeserved respect?
If you know and like John Cummins, or are feeling angry at me for this truth-telling, I ask you to imagine yourself as a ten year-old boy or girl from a Catholic family who suffers rape by a priest in your parish. The bishop and a few of his assistant priests learn of this horrific crime but instead of protecting you by calling the police, they conspire to keep the crime a secret by silencing your parents with a non-disclosure agreement and monetary payout, and then either leaving the priest in your parish or moving him to one at the other end of the diocese where he continues to sexually abuse more children. This scenario happened again and again and again under Cummins’ leadership.
I hear from many clergy and lay people that things are better now: safer environments for children, “no more secrets”, the Dallas Charter, pious apologies, and pledges of transparency and accountability from Cummins’ successors, Vigneron, Cordileone, and Barber. I wish that things were better now but they are not! In 2019 alone, two priests in the Oakland diocese were accused by minors of sexual abuse. Fr. David Vela sits in San Quentin Prison and Fr. Alex Castillo was removed from ministry only to flee the country while Bishop Barber and District Attorney Nancy O’Malley looked the other way.
Many people rationalize John Cummins’ behavior in putting the reputation of the Church over the safety of children as the way that most bishops of his time behaved. That argument provides a chilling insight into the evil of clericalism as a culture and a system of power governing the Catholic Church. All the Church’s preaching, teaching and laws about the primacy of Jesus as Lord and head of the Church is revealed to be empty rhetoric and glaring hypocrisy.
The victims of John Cummins’ decades-long refusal to hold himself and the priests under his authority accountable were CHILDREN AND TEENAGERS. The ones still alive suffer devastating ongoing trauma. And all Cummins could say in a trial deposition was that “we made some mistakes”. Tell that to the scores of victims whom Cummins left unprotected and vulnerable to the predations of Francis, Breen, Broderson, Poncirolli, Clark, and many more wolves in sheep’s clothing.
The facts recounted here played a big role in my choice to refuse a parish assignment in 2005. Also, I could not go about business as usual after a long meeting I had that year with an abuse survivor of Fr. James Clark. Clark had previously served as pastor of Corpus Christi, Fremont from 1965 to 1985 where he abused at least five boys. The victim who shared his painful story with me did so in the rectory which was my home from 1992 to 2004.
The next time you hear Michael Barber holding forth on the glories of the Latin Mass, or the importance of priests keeping celibacy, why not ask him why he has not held John Cummins accountable for aiding and abetting the sexual abuse of children and teens for 26 years? If he really wants to show that he is pro-life, not only pro-birth, why not ask him to stand up for the hundreds and hundreds of children whose lives as adults are a daily train wreck because he and every one of his predecessors lacked the courage and Spirit to say ENOUGH IS ENOUGH, and to put those words into action for justice.
As a lay person, I cannot preach or celebrate sacraments any longer, but I am available to share with your parish the dark history of our diocese. Of course Mike Barber may not approve because he thinks the catastrophe is all in the past. The victims of David Vela and Alex Castillo beg to differ, as well as the scores of victims who suffered abuse during the time of John Cummins.
In the Spirit,
Tim Stier
timstier1@icloud.com
Friday, June 17, 2022
Contrary to what Oakland's bishop says, Cardinal-designate McElroy abhors abortion
Michael Sean Winters
June 17, 2022
National Catholic Reporter
We are living in a time of unprecedented polarization in the country and within the U.S. church. And so it is depressing to see how some bishops and bishop whisperers are engaging in the kind of culture war tactics that not only impede affective collegiality but traffic in nastiness of a kind never before seen on public display.
These culture war tactics are especially jarring because the bishops are on retreat together this week. In his recent article in The Wall Street Journal contrasting the leadership approaches of San Francisco Archbishop Salvatore Cordileone and San Diego Cardinal-designate Robert McElroy, Francis Rocca noted that on this retreat, the bishops would focus on topics including "community and fraternity among the bishops," and "unity and mutual support among bishops."
Rocca interviewed Oakland Bishop Michael Barber, who proceeded to misrepresent McElroy's position on legalized abortion and to do so in a way that did little to support community, fraternity, unity and mutual support among the hierarchy. Rocca wrote, "[Barber] said that Bishop McElroy acknowledges the injustice of abortion but evidently thinks 'it's not wrong enough that you need say or do anything about it or interact with the politicians who are publicly promoting it.' "
That is a slur. At San Diego's Walk for Life earlier this year, McElroy acknowledged the prospect of overturning Roe v. Wade, which would return the issue of abortion to state legislatures. He said, "It's going to be a very hard road [in California], but at the same time for our country this is a really wonderful moment." McElroy also said, "This is a moment not to cease or downsize our efforts but to redouble them here in California." Does that sound like someone who doesn't think abortion is not very important?
What McElroy opposes is weaponizing the Eucharist (he coined the phrase) in an effort to get legislators to oppose abortion rights, as Cordileone has not only advocated but, in the case of House Speaker Nancy Pelosi, actually implemented. The issue is not abortion. The issue is whether the act of legislating about abortion entails an intrinsic evil. And legislating inevitably involves prudential judgments. McElroy delivered a lecture on precisely this point that NCR published in 2020.
Such distinctions are lost on bishops like Barber and Cordileone. It can be said of Cordileone what was once said of Secretary of State John Foster Dulles: He is the only bull who brings his own china shop with him. McElroy recognizes that such a combative approach has only served to bring the culture wars within the walls of the church, but he is decidedly pro-life and Barber's insinuation to the contrary is despicable.
It was something else Barber said in that interview, however, that may be more significant because it sounded more like a meme, and memes can catch on. Barber indicated the two prelates "represent 'two forces in the church right now.' " Rocca observed: "The former reflects the priorities of Pope Francis and the latter those of St. John Paul II (the former pope) and Pope Benedict XVI, who stressed the need to challenge politicians on abortion."
It is undoubtedly true that McElroy has been one of the U.S. bishops most attuned to Francis' agenda. It is also true that Francis' priorities and approach to many issues differs from that of his immediate predecessors. But, the framing Barber provides, and Rocca relates, is wrong. Cordileone may reflect some of the priorities of John Paul or Benedict, but so does McElroy. All three popes evidenced concern to challenge politicians — and others — on abortion.
This pitting one pope against another is understandable, but it can also become facile. As is the case with non-ecclesial matters, that facileness often derives from ideological blinders and, in this case, a certain American myopia.
On issues of Catholic social teaching, there have been obvious differences between the popes. John Paul wrote his three great social encyclicals as communism was crumbling, when the "End of History" was in the air. Benedict wrote his one social encyclical in the wake of the economic meltdown of 2008. Francis, the first pope from the global South, is also the first from a country that experienced a sovereign debt crisis. These experiences undoubtedly shaped their approaches to Catholic social doctrine, but what stands out are the obvious points of continuity: The developing of solidarity as a central theme, a non-dualistic approach to issues of Christian anthropology rooted in Gaudium et spes #22, a recognition that the market posed dangers as well as solutions, not just to public morals but to human dignity.
It is true that Francis represents a clear break from the social teaching of John Paul if you relied on George Weigel to interpret that teaching. Weigel's distortions of John Paul's teaching was a central theme of Massimo Borghesi's book Catholic Discordance: Neoconservatism vs. the Field Hospital Church of Pope Francis, which I reviewed in two parts.
To see the total article click here
Tuesday, June 14, 2022
Study finds German Catholic priests sexually abused over 600 victimes
Sunday, June 5, 2022
The Pope's Secret Back Channel to Hitler
Sunday, January 24, 2021
In a first for Spain, Jesuits admit to decades of sex abuse
ARITZ PARRA and NICOLE WINFIELD (AP)
January 22, 2021
MADRID (AP) — The first comprehensive internal inquiry on sex abuse allegations by a religious order in Spain has identified 81 children and 37 adult victims of 96 Jesuits since the late 1920s, a much higher number than the cases that had so far been publicly known.
Associations of victims are welcoming the disclosure, but they see it falling short since the names of perpetrators or those who covered up the abuses weren’t disclosed. They also want the Jesuits’ inquiry to lead to proper criminal cases against the few abusers that are still alive and a detailed plan to compensate their victims.
“It’s a timid measure that goes in the right direction, but it falls too short,” Miguel Hurtado, a spokesman with the Stolen Childhood Association, told The Associated Press on Friday.
Jesuits is how members of the Society of Jesus, a Roman Catholic religious order formed in 1540 by Ignatius Loyola, are commonly known. According to its website, the order runs 68 schools with some 75,000 students in Spain as well as half a dozen universities and high education centers.
The Society of Jesus in Spain said in its report published Thursday that the internal probe confirmed that 96 members had been accused of sex abuses since 1927, the year of the first recorded case. For 65 of the Jesuits, the accusations involved underage victims. The report nevertheless highlighted that the accused Jesuits make up just over 1% of the 8,782 members admitted in the order during the past 93 years.
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See full story here https://apnews.com/article/international-news-sexual-abuse-by-clergy-spain-bd48515c52e036fcaa96dcf4edb488d2
Sunday, May 26, 2019
'No words to express our shame':
Polish bishops apologize for abuse
May 22, 2019
by Jonathan Luxmoore, Catholic News Service AccountabilityWorld
Polish Archbishop Wojciech Polak of Gniezno speaks during a news conference in Warsaw May 22, 2019, after bishops met to discuss steps the Catholic Church will take to tackle the problem of clergy sex abuse. (CNS/Agencja Gazeta, Slawomir Kaminski via Reuters) WARSAW, POLAND
Polish bishops apologize for abuse
May 22, 2019
by Jonathan Luxmoore, Catholic News Service AccountabilityWorld
Polish Archbishop Wojciech Polak of Gniezno speaks during a news conference in Warsaw May 22, 2019, after bishops met to discuss steps the Catholic Church will take to tackle the problem of clergy sex abuse. (CNS/Agencja Gazeta, Slawomir Kaminski via Reuters) WARSAW, POLAND
WARSAW, POLAND — The Polish bishops' administrative council met in emergency session May 22 and later admitted the church failed to act against clerical sexual abuse.
The meeting came amid outrage over a two-hour documentary, "Just Don't Tell Anyone," that included drastic accounts of cover-up of clerical sex abuse in Poland. The film had more than 19 million views within six days of its May 11 YouTube posting.
"The whole church community in Poland has been shaken by the latest painful information — these crimes have caused deep suffering for harmed people," the bishops said in a pastoral letter to be read in parishes nationwide May 26.
"There are no words to express our shame at the sexual scandals clergy have participated in. They are a source of great evil and demand total condemnation, as well as severe consequences for the criminals and for those who concealed such acts."
The bishops said they had been "deeply affected" by "shocking testimonies" in the film, as well as by its portrayal of a "lack of sympathy, sinful neglect and myopia" shown toward abuse victims.
It added that Catholic clergy and laity now had to act together in support of victims and to "rebuild trust in priests and bishops" in Poland.
"Everyone with any sensitivity, hearing of the fate of these harmed people, will feel pain, emotion and sadness toward their suffering, and we thank all those who have had the courage to speak about it," the bishops said.
"We admit that, as pastors of the church, we did not do everything to prevent this hurt. For many faithful, especially young people sincerely seeking God, sexual scandals involving clergy have been a heavy challenge to faith and a cause of terrible outrage."
The two-hour film, made with internet fundraising by investigative journalist Tomasz Sekielski, was the first that graphically detailed the cover-up of sexual abuse in the Polish church and follows a cinema drama on church corruption, "Kler" (Clergy), which broke box-office records last fall.
Besides alleging prevalent child sexual abuse, it shows the evasive behavior of perpetrators when confronted by victims and links abuse with secretive church structures and procedures.
The film, which makes accusations against Fr. Franciszek Cybula, personal chaplain to former President Lech Walesa, also accuses several bishops and archbishops of concealing abusive clergy from law enforcement and says priests continued working with children and celebrating Mass despite being sentenced for abuse and defrocked by the church.
Speaking in mid-May, Sekielski said he was negotiating with Netflix to distribute the film, which has since been broadcast on two Polish TV channels. He also said he was considering a whole documentary series.
Several dioceses and religious orders also issued statements in response to the film's claims.
Friday, March 10, 2017
Pope Francis may alow married Catholic men as Priests
Della Gallagher
CNN
March 10, 2017
Rome (CNN)Pope Francis has said he is open to married men becoming priests to combat the Roman Catholic Church's shortage of clergy.
In an interview with German newspaper Die Zeit, Pope Francis said the lack of Catholic priests was an "enormous problem" for the Church, and indicated he would be open to a change in the rules governing eligibility for the priesthood.
"We need to consider if 'viri probati' could be a possibility," he said. "If so, we would need to determine what duties they could undertake, for example, in remote communities."
Viri probati is the Latin term for "tested men" or married men of outstanding faith and virtue.
The option would allow men who are already married to be ordained as priests. But single men who are already priests would not be allowed to marry, according to the Pope.
"Voluntary celibacy is not a solution," he said.
The Catholic Church already allows some married men to be ordained priests.
Protestant married priests who convert to Catholicism can continue to be married and be a Roman Catholic priest, providing they have their wives' permission.
And Eastern Catholic churches that are in communion with the Roman Catholic Church can also maintain their tradition of married priests.
The Roman Catholic Church believes priests should not marry based on certain passages in the Bible, and because it believes that the priest acts "in persona Christi" (in the person of Christ) and should therefore be celibate, like Christ.
This teaching was re-affirmed by St. John Paul II and Pope Benedict XVI.
Pope Francis in his book, "On Heaven and Earth," said that "For the time being, I am in favor of maintaining celibacy with the pros and cons that it has, because it has been ten centuries of good experiences more often than failure."
Wednesday, January 4, 2017
"Make the Mass Latin Again" - the Pope Francis backlash comes home
Kaya Oakes
Religion Dispatches
January 4, 2017
On December 3, 2016, San Francisco Archbishop Salvatore Cordileone confirmed sixteen Catholics, both young and mature adults, at Mary Star of the Sea Church in San Francisco.
There would be nothing notable about an Archbishop performing a confirmation ceremony except for this: according to the Traditional Latin Mass Society of San Francisco, it was the first confirmation in San Francisco performed in Latin—the “Extraordinary Form” of the Catholic Mass—since the reforms of Vatican II in the 1960s.
The San Francisco diocesan newsletter ran only a small blurb about the event, stating that the people being confirmed had been undergoing instruction in Catholicism from Rev. Bill Young at Saint Monica church, which is one of two parishes in San Francisco that regularly offer a Latin Mass. The confirmation class made a special request of the Archbishop in 2014 that they would be confirmed in the Extraordinary rite.
Cordileone has long had an interest in reviving the Latin Mass. In 2014, just a year after Pope Francis was elected, Cordileone told Latin Mass Magazine that when he chose to celebrate Mass in Latin, he was promoting the vision of the recently resigned Pope Benedict: “to make this form of the Mass more easily available” and “to promote it” as a “useful tool of evangelization.” When asked if Latin Mass would continue to appeal to small groups of people “at odd hours in out of the way locations,” Cordileone said that younger Catholics who might be drawn to Latin Mass “did not go through liturgy wars” after Vatican II and “are not jaded by that.”
When Cordileone was installed as Archbishop of San Francisco in 2012, the principle co-consecrator was Cardinal Raymond Leo Burke, who has mentored Cordileone for many years and is also an enthusiast for the pre Vatican II form of worship. And just a few weeks before Cordileone performed the Latin Mass confirmation, Burke was among four cardinals who announced to the media that they had filed a “dubia”—a request for formal clarification—with Pope Francis regarding Amoris Laetitia, the pope’s recent exhortation on families.
Particularly, the four cardinals were concerned about actions perceived to be “intrinsically evil,” including communion for the divorced and remarried. When they failed to get a response from the pope, they alerted the media. The Catholic Herald noted it is highly unusual for cardinals to “go public like this.”
But “going public” is long what Cardinal Burke has tended to do. Known for his love of silk, brocade, lace, and other forms of Catholic clerical fashion, Burke, who was created cardinal by Pope Benedict in 2010, rose to prominence as one of the American church’s “culture warriors,” stating that the “feminized” church has a “man crisis,” suggesting families should not allow their children to have contact with “evil” gay family members, stating that Catholic politicians John Kerry and Nancy Pelosi should be denied communion, and serving on the advisory board to the Human Dignity Institute, which invited Steve Bannon to a conference at the Vatican in 2014.
More recently, Burke has remained in the public eye for his repeated criticisms of Pope Francis’ attempts at church reform. Francis has responded in kind by demoting Burke from the highest Vatican court in 2014 and demoting him again from the Congregation for Divine Worship in 2016. Burke is currently the prefect of the Knights of Malta, which is under investigation for dismissing an official. Burke was at the meeting where the official was asked to resign and claimed the pope was behind the request for resignation, which turns out to be a lie.
Meanwhile, in October of last year, Pope Francis elevated three Americans to cardinals, including Chicago’s Archbishop Blaise Cupich and Indiana’s Joseph Tobin. In both cases, the new cardinals represent Francis’ vision for the church, not Burke’s or Cordileone’s. Both have made immigrant rights a top priority; Tobin battled Mike Pence on the issue, and Cupich asked the USCCB to make immigration a key priority (America magazine’s Mike O’Loughlin notes that “[Cupich’s] request was denied”). Cupich is also a vocal supporter of the activist priest Fr. Michael Pfleger, who has fought back against gun violence in Chicago. Tobin, who worked at the Vatican during the investigation of American women religious and criticized the investigation, is also an open supporter of women’s ordination to the diaconate.
Cordileone, meanwhile, who was considered to be a rising star in the church under Pope Benedict, has mostly gone quiet since the controversy he created in 2015. At that time, he tried to re-classify Catholic school teachers as ministers who would have to abide by church teaching on marriage and same sex relationships, even if those teachers were not Catholic. Cordileone also failed to reverse Fr Joseph Illo’s ban on altar girls at Star of the Sea parish in the same year. This followed his earlier role in getting Proposition 8 passed and his joking statement in 2015 that “more genders will be invented” as time goes on. Those actions resulted in a full page ad in the San Francisco Chronicle signed by 100 Catholics, asking Pope Francis to remove Archbishop Cordileone.
Instead of removing Cordileone, the pope elevated San Francisco’s auxiliary bishop Robert McElroy to bishop of San Diego, Cordileone’s former diocese. McElroy, like Cardinals Cupich and Tobin, is a “social justice” bishop who said in a talk last year that being judgmental is a “cardinal sin for religion,” and he has frequently put poverty, not abortion or same sex relationships, at the forefront of the issues he thinks Catholics should be most concerned about.
Turmoil in the San Francisco seminary, however, reveals how smaller-town power players like Cordileone can have an impact even when they’re unlikely to receive a red hat. St. Patrick’s seminary has been run by the religious order of the Sulpicians since 1898. Like most dioceses, San Francisco has seen a precipitous drop in the number of seminarians in formation, and there are currently only 93 students enrolled. The Sulpicians were informed in October of last year “that we are no longer invited to provide Sulpician administrative leadership to St Patrick’s,” and the rector, Fr. James McKearney, was forced to resign, in a decision that “just came out of the blue for reasons that are still not clear.”
Cordileone appointed new seminary staff from among the higher ups in the dioceses of San Francisco and San Jose, including Jesuit Fr. John Piderit as the seminary’s vice president for administration. Piderit is the former president of Loyola University in Chicago, and in 2000, he stepped down from that position after budget crises at Loyola brought the university nearly to the breaking point and calls for his removal were heard from faculty, staff and students. As professor Paul Jay put it at the time, “people will be very relieved to have the nightmare over.” Piderit’s biography at the San Francisco archdiocese’s website, however, mentions only that he “induced significant cost-cutting at Loyola.”
Cordileone also announced in 2014 that the seminary would be the home to the Benedict XVI Institute for Sacred Music, where lay people could be formed for ministering in the church, with a special emphasis on the Extraordinary Rite and Gregorian chant. However, the institute’s website two years later still says “full site coming soon,” with a video featuring stock music rather than chant, and its Facebook page has not been updated since 2014.
Articles about the turmoil at the seminary repeatedly mention that Cordileone intends for a greater focus on Latin in priestly formation. But only two parishes in San Francisco continue to offer Latin Mass, leaving an open question: if the archbishop intends to train more priests in the Extraordinary Rite, where will they serve, and whom will they serve?
When it comes to continued calls for more availability of Latin Mass from Burke, Cordileone and other prelates, Pope Francis is paying attention. In July of last year, after Cardinal Robert Sarah called for priests to return to consecrations “ad orientum,” facing away from the people, Francis told Antonio Spadaro S.J. that Pope Benedict’s call for recognizing a return to old forms of worship was “right and magnanimous.” However, Francis, who called any attempt to return the church norm to Latin mass “an error,” was more pointed in his criticism:
I always try to understand what is behind persons who are too young to have experienced the preconciliar liturgy but who nevertheless want it. At times, I find myself in front of persons who are very rigid, an attitude of rigidity. And I ask myself: How come such rigidity? This rigidity always hides something: insecurity, or at times something else…. Rigidity is defensive. True love is not rigid.
Even former Catholic-turned-Orthodox conservative writer Rod Dreher admitted last year that Americans may have reached “peak Latin Mass”; attendance rose for a bit when it was offered in more parishes, then appeared to flatline. Dreher says the risk is similar to that of American Orthodox churches, and that Latin Mass has become a “boutique niche.”
For right now, however, Latin Mass has become one more chess piece in the war for Catholic cultural identity in America. On the one side, Pope Francis is making his moves, elevating bishops like Cupich and Tobin, keeping an eye on the “rigid” and “defensive” Catholics calling for a return to old ways of worshipping. On the other side, Cardinal Burke and the others are using tactics like the dubia to try and force the Pope to bend to their will, while many US bishops stubbornly refuse to recognize the fact that they increasingly lead a church of immigrants who could care less about brocade or lace when their very existence in this country is being threatened by the president-elect and his cabinet.
The white, elderly, conservative leaders of the American church are a vocal minority, as are those who insist that Latin mass will somehow make a miraculous comeback leading to the salvation of the rapidly shrinking American Catholic church. The seminarians who learn to perform it will stand in front of parishes that are increasingly made up of speakers of Spanish, Tagalog, and multiple Asian and African languages.
Yes, at one point Latin was a universal language in the church. But that point is long gone. If “Make America Great Again” was based on a return to a glorious but largely mythological past, “Make the Mass Latin Again” is likewise a callback to a mythological past of Catholicism. There’s beauty in mythology, to be sure. But there is also grave danger in believing mythologies can save broken institutions. They are merely bandages covering bleeding wounds, and Jesus, who knew Latin only as the language of the empire that killed him, would probably agree.
Saturday, December 31, 2016
Brazil may soon have married priests says Leonardo Boff
Christa Pongratz-Lippitt
National Catholic Reporter
December 30, 2016
Pope Francis may soon fulfill the Brazilian bishops' special request to allow married priests to resume their priestly ministry, liberation theologian Leonardo Boff said in a Dec. 25 interview in the German daily Kölner Stadt-Anzeiger.
"The Brazilian bishops, especially the pope's close friend Cardinal Claudio Hummes, have expressly requested Pope Francis to enable married priests in Brazil to return to their pastoral ministry," Boff said. "I have recently heard that the pope wants to fulfil this request — as an experimental, preliminary phase for the moment confined to Brazil."
With its 140 million Catholics, Brazil needs at least 100,000 priests but it only has 1,800, which is a "catastrophe," Boff said. "No wonder the faithful are going over to the evangelical churches or to the Pentecostals in droves, as they are filling the personnel vacuum. If the many thousands of priests who have married are once again allowed to practice their ministry, that would be a first step to improving the situation but at the same time also an impulse for the church to free itself of the fetters of celibacy."
Asked if he, as a former Franciscan, would reassume his priestly ministry should the pope decide to acquiesce to the Brazilian bishops' request, Boff replied, "I personally do not need such a decision. It would not change anything for me as I have continued to do what I have always done: I baptize, bury and when I come to a community that has no priest, I celebrate Mass with the faithful. Up to now, as far as I know, no bishop has ever objected, let alone forbidden me to do this. On the contrary, bishops often tell me to keep it up, as people have a right to the Eucharist."
The late Cardinal Paulo Evaristo Arns, under whom Boff studied theology, had always been very open on this issue, Boff said. Whenever Arns noticed married priests in the pews, he would invite them to come up to the altar and concelebrate with him, saying, "They are still priests and they will remain priests!"
As far as inner-church reforms were concerned, it is possible that the pope has further surprises up his sleeve, Boff said.
"Only recently, Cardinal Walter Kasper, who is close to the pope, said we could expect some big surprises shortly. So, who knows, maybe we can expect women deacons?"
Francis has sought reconciliation with the most important representatives of liberation theology, Dominican Fr. Gustavo Gutiérrez, Jesuit Fr. Jon Sobrino and himself, Boff said.
"Francis is one of us. He has made liberation theology the common property of the church and he has, moreover, extended it," Boff said. "Whosoever speaks of the poor nowadays must also speak of our planet Earth, which is being plundered and desecrated. To hear the cry of the poor means to hear the cries of animals, trees and the whole of tortured creation and Pope Francis says we must hear the cry of both the poor and of creation. That is what is principally new in Laudato Si'."
According to Boff, Francis asked the theologian to send material for the pope to use in the environmental encyclical, "Laudato Si', on Care for Our Common Home." Francis called and thanked Boff the day before the encyclical was published in May 2015.
Boff admitted that Francis is experiencing fierce opposition from within his own ranks, "particularly from the USA."
U.S. Cardinal Raymond Burke, along with German Cardinal Joachim Meisner, has "once again" written to the pope, said Boff, who called Burke the "Donald Trump of the Catholic church." But unlike Trump, Boff said, Burke has now been "sidelined" in the Roman Curia.
Burke and Meisner were two of four cardinals who sent Francis a letter, made public in November, questioning the pope's teaching in his apostolic exhortation Amoris Laetitia. Some have interpreted the letter, along with some of Burke's public comments, as accusing Francis of heresy, though Burke has denied making such a charge.
"The way Burke has behaved is unusual, although not absolutely unprecedented in the course of church history," Boff said. "One can criticize the pope and argue with him. I have done so myself often enough. But for cardinals to publicly accuse the pope of disseminating erroneous theology, let alone heresy, is too much. That is an affront that a pope cannot tolerate."
Pope Francis may soon fulfill the Brazilian bishops' special request to allow married priests to resume their priestly ministry, liberation theologian Leonardo Boff said in a Dec. 25 interview in the German daily Kölner Stadt-Anzeiger.
"The Brazilian bishops, especially the pope's close friend Cardinal Claudio Hummes, have expressly requested Pope Francis to enable married priests in Brazil to return to their pastoral ministry," Boff said. "I have recently heard that the pope wants to fulfil this request — as an experimental, preliminary phase for the moment confined to Brazil."
With its 140 million Catholics, Brazil needs at least 100,000 priests but it only has 1,800, which is a "catastrophe," Boff said. "No wonder the faithful are going over to the evangelical churches or to the Pentecostals in droves, as they are filling the personnel vacuum. If the many thousands of priests who have married are once again allowed to practice their ministry, that would be a first step to improving the situation but at the same time also an impulse for the church to free itself of the fetters of celibacy."
Asked if he, as a former Franciscan, would reassume his priestly ministry should the pope decide to acquiesce to the Brazilian bishops' request, Boff replied, "I personally do not need such a decision. It would not change anything for me as I have continued to do what I have always done: I baptize, bury and when I come to a community that has no priest, I celebrate Mass with the faithful. Up to now, as far as I know, no bishop has ever objected, let alone forbidden me to do this. On the contrary, bishops often tell me to keep it up, as people have a right to the Eucharist."
The late Cardinal Paulo Evaristo Arns, under whom Boff studied theology, had always been very open on this issue, Boff said. Whenever Arns noticed married priests in the pews, he would invite them to come up to the altar and concelebrate with him, saying, "They are still priests and they will remain priests!"
As far as inner-church reforms were concerned, it is possible that the pope has further surprises up his sleeve, Boff said.
"Only recently, Cardinal Walter Kasper, who is close to the pope, said we could expect some big surprises shortly. So, who knows, maybe we can expect women deacons?"
Francis has sought reconciliation with the most important representatives of liberation theology, Dominican Fr. Gustavo Gutiérrez, Jesuit Fr. Jon Sobrino and himself, Boff said.
"Francis is one of us. He has made liberation theology the common property of the church and he has, moreover, extended it," Boff said. "Whosoever speaks of the poor nowadays must also speak of our planet Earth, which is being plundered and desecrated. To hear the cry of the poor means to hear the cries of animals, trees and the whole of tortured creation and Pope Francis says we must hear the cry of both the poor and of creation. That is what is principally new in Laudato Si'."
According to Boff, Francis asked the theologian to send material for the pope to use in the environmental encyclical, "Laudato Si', on Care for Our Common Home." Francis called and thanked Boff the day before the encyclical was published in May 2015.
Boff admitted that Francis is experiencing fierce opposition from within his own ranks, "particularly from the USA."
U.S. Cardinal Raymond Burke, along with German Cardinal Joachim Meisner, has "once again" written to the pope, said Boff, who called Burke the "Donald Trump of the Catholic church." But unlike Trump, Boff said, Burke has now been "sidelined" in the Roman Curia.
Burke and Meisner were two of four cardinals who sent Francis a letter, made public in November, questioning the pope's teaching in his apostolic exhortation Amoris Laetitia. Some have interpreted the letter, along with some of Burke's public comments, as accusing Francis of heresy, though Burke has denied making such a charge.
"The way Burke has behaved is unusual, although not absolutely unprecedented in the course of church history," Boff said. "One can criticize the pope and argue with him. I have done so myself often enough. But for cardinals to publicly accuse the pope of disseminating erroneous theology, let alone heresy, is too much. That is an affront that a pope cannot tolerate."
Tuesday, December 27, 2016
While Francis frustrates foes with silence, Fr. Antonio Spadaro nails them with tweets
David Gibson
Religion News Service
December 27, 2016
Since the moment he was elected in 2013, Pope Francis has sought to steer the Catholic church away from a focus on doctrinal rules and formulas and toward a more pastoral ministry — a campaign that has sparked widespread hand-wringing among traditionalists and unusually public opposition to the pontiff.
In recent weeks, however, the critics have grown bolder and more demanding than ever as several conservative cardinals and various pundits have issued warnings that Francis may be leading the church into heresy and schism.
They have openly speculated about how Francis could be disciplined, or if he should resign for incompetence — basically, the sort of topics that haven’t been bandied about in Catholic circles in the last 1,000 years or so.
So far, Francis himself has declined to engage his foes directly, preferring to let his writings, periodic interviews and daily sermons speak for themselves.
Yet Francis is hardy without champions in what some are calling a “Catholic civil war,” with perhaps the most prominent and vocal among them a soft-spoken Italian priest, Fr. Antonio Spadaro.
Indeed, Spadaro is so ubiquitous in his mission to defend the pontiff that critics like to call him “the pope’s mouthpiece” — a label seemingly designed to undermine Francis by denoting Spadaro as a kind of papal puppet master, as well as making Spadaro a target in his own right.
The "mouthpiece" epithet is one that makes Spadaro smile. “The pope doesn’t need anyone to speak for him,” he said in lightly accented English during a late November interview at the Villa Malta, headquarters of La Civilta Cattolica, the Vatican-approved magazine Spadaro has edited since 2011.
'I am only doing my job'
Spadaro certainly comes off as an improbable paladin in this crusade. A Jesuit like Francis, he has a winsome affect and the bookish look of a scholar; he holds degrees in theology and philosophy.
But Spadaro, a 50-year-old Sicilian, is anything but reticent. Nor is he a head-in-the-clouds intellectual.
On the contrary, he is intense, always in motion, and dogged in mixing it up on Twitter with both critics and trolls, which should not be surprising given that he also has a degree in social communications and curates a blog called CyberTeologia, “understood,” as its mission statement reads, “as the intelligence of faith in the age of the Internet.”
In keeping with that digital focus, Spadaro has even begun to turn Civilta Cattolica from a rather staid journal that hadn’t changed format much since its founding in 1850 to a more accessible publishing venture with a robust online presence in various languages. (One recent feature was Spadaro's lengthy interview with Martin Scorsese, director of the new movie “Silence,” about 17th-century Jesuit missionaries in Japan.)
Spadaro’s own office reflects the different eras he inhabits — a simple room with contemporary furnishings on the ground floor of an enormous old Italianate palazzo sitting on a hill across Rome from the Vatican.
What hasn’t changed about the Jesuit-run magazine in all these years is its loyalty to the pope, whoever he might be.
From the archconservative Pius IX (who reigned from 1846-1878) to the social justice pontiff Leo XIII (1878-1903) to the anti-modernist Pius X (1903-1914) and every pope since, Civilta Cattolica has vigorously defended papal teachings — even if some of those later proved embarrassing. In the past, popes personally reviewed its articles before publication, and a draft of the magazine is still given the once-over by senior Vatican officials.
Since the Second Vatican Council of the 1960s launched the church on a path of reform and opened Rome to the world, the journal has also become more engaged — and engaging — though it still aims to reflect the Vatican's views rather than counter them.
“In reality I am only doing my job as director” of the magazine, Spadaro wrote in a follow-up message in December as the criticisms of Francis continued to mount. “All of the popes throughout history have been attacked, in one way or another. And ours has always been a simple and humble service.”
Two Jesuits, one opinion
The other reality is that Spadaro is particularly close to Francis. They are both Jesuits (Francis is the first member of the Society of Jesus ever to become pope) and it was Spadaro whom Francis called out of the blue on a May morning before 7 a.m., two months after Francis was elected.
Spadaro had not known Cardinal Bergoglio before he became Pope Francis, and when his cellphone rang he hesitated on seeing an unknown number.
"I was wondering whether to pick it up because I was in a hurry. In the end, I decided to pick up and was going to ask the calling person to call back later. Then I heard: 'Good morning, this is Pope Francis speaking,'" Spadaro told the Catholic website Aleteia last July.
"After a moment of complete shock, like, ‘Oh, my God!,' I said perhaps a little incredulously: 'His Holiness?' Then I asked, how do I respond to the Holy Father. And he said: 'There is nothing to be alarmed about,' and we began to talk freely."
During that conversation, Francis agreed to Spadaro's request to give his first extended interview. That took place in August 2013 and set out many of the themes and tropes that have become familiar hallmarks of Francis’ pontificate, and it forged a strong bond between the two men.
Spadaro is now a regular visitor to the Casa Santa Marta, the pope’s residence inside the Vatican, and is frequently seen consulting with Francis and networking with many of the other power players in the church who live in Rome or regularly pass through the Eternal City.
The priest and the pope also recently collaborated on a collection of the pope’s homilies from the years he was Cardinal Jorge Mario Bergoglio, archbishop of Buenos Aires in Argentina (Francis is also the first pope from Latin America, and the first from outside the European orbit).
But to those who follow all things Catholic, it is Spadaro’s efforts to champion the pope’s ideas and blunt the latest round of attacks on Francis that draw the most attention.
The spark for this recent, and possibly most serious, furor is a document Francis published in April that offered his summation of the deliberations of two major Vatican gatherings — called synods — of cardinals and bishops from around the world to discuss the realities of modern families. The meetings, each three weeks long, were aimed in part at figuring out how and whether the Catholic church could accommodate those who don’t conform to the ideal of the catechism.
Francis asked the church leaders to be honest and frank in their talks; many of them were all that and more, especially conservatives who reacted sharply against proposals to welcome families led by gay couples, for example, or to approve ways that Catholics who have divorced and remarried without an annulment could receive Communion in some cases.
In his apostolic exhortation delivering a definitive papal take on the synods, titled Amoris Laetitia, Latin for “The Joy of Love,” Francis delivered a wide-ranging reflection on family life, recognizing the myriad challenges but pledging that the Catholic church would accompany families of whatever form and size and in whatever situation they found themselves.
Conservatives wished that the pope’s exhortation had been stronger in emphasizing traditional church doctrine on sexual morality and marriage. But they were especially concerned, and then increasingly angry, as it became clear that one element of the document could in fact be seen as allowing pastors latitude to give divorced and remarried Catholics Communion.
Such a development, the critics said, would undermine Jesus’ own teaching on the indissolubility of marriage and would in effect “Protestantize” (a favorite characterization) Catholicism if it were allowed to stand. This crisis, some have claimed, is as serious as the fourth-century debates over the nature of Jesus Christ — as both God and man — that deeply divided Christianity; they were only resolved over several decades through the development of a common creed.
'He is the vanguard in taking down the critics'
The attacks on Francis over Amoris Laetitia mounted along with conservative frustration, and in November four leading conservative cardinals — including the Rome-based U.S. churchman Cardinal Raymond Burke, a chief papal gadfly — finally released a letter demanding that Francis answer five yes-or-no questions, known in Latin as “dubia.” They said answering those questions would clarify whether Amoris Laetitia contravened church doctrine or not. By implication, the answers could also determine whether Francis was promoting heresy.
The publication of the letter came just days before Francis was to create a new batch of cardinals, ensuring that it would generate maximum publicity, and controversy.
The yes/no format of the “dubia” was also seen as a trap, and one that Francis apparently hopes to avoid. He has made it clear he sees the issue as a pastoral matter for Catholics and their priests to resolve and he is not going to try to give a one-size-fits-all response that conservatives could use to shortcut that process.
Spadaro, however, is happy fill the silence.
“He has become the vanguard in taking down the critics of Amoris Laetitia or even anyone who would question the thinking here,” Raymond Arroyo, a popular host on the conservative Catholic cable network EWTN, said during a recent interview with Burke (who also took the opportunity to blast Spadaro as “in error”).
Indeed, in these past weeks Spadaro has been everywhere, physically and virtually. A sought-after speaker, he has given talks on Francis’ pontificate in Spain, South Korea and elsewhere; given interviews; and penned a firm rejection of the cardinals’ questions for CNN’s website.
And, of course, he has been all over social media. “The Pope has ‘clarified,’” he tweeted in mid-November. “Those who don't like what they hear pretend not to hear it!”
Which is of course the sort of response that, in turn, has made Spadaro as big a target as Francis himself.
But in their eagerness to take down the pope’s apologist, the passion of the critics sometimes outstrips their facts.
A case in point: A Spadaro critic on Twitter compared the priest and the pope to Grima Wormtongue and Saruman, a pair of evil characters from the “Lord of the Rings” epics. Rather than taking it too seriously, Spadaro tweeted a video clip of Gandalf, another Tolkien protagonist, declaring that he refused “to bandy crooked words with a witless worm” — a joking reference to his critic’s view of Spadaro himself as Wormtongue.
The critics, however, overlooked the original tweet comparing Spadaro to Wormtongue and instead saw Spadaro’s video clip as a villainous attack on the four cardinals who were demanding answers from Francis. Thus a viral meme was born — that a top papal adviser was calling the pope's enemies, and cardinals to boot, "witless worms."
It got to the point that even New York Times columnist Ross Douthat, a conservative Catholic who has been one of the pope’s most persistent foes, recycled the false slam in a piece about the pontiff's standoff with the four cardinals.
Spadaro did not sit still for that, and on Twitter pressed Douthat for a correction; the columnist eventually complied, and apologized.
“The whole thing is ridiculous,” Spadaro later told the Catholic news site Crux. "And deeply offensive, that anyone should believe that I could ever refer to a cardinal as a ‘worm.’ I might not agree, or make a light-hearted joke, but offense is something else together.”
Critics in media outlets that are less susceptible to persuasion than the Times continue to repeat the story, however. Some also went on to accuse Spadaro of being a “sock puppet” — using a fake online identity to promote his own views anonymously — when he tweeted from a little-used personal account to say that the “4 cardinals sounds like the title of a rock and roll band from the early 1960s that sang trite songs.”
Once again, outrage ensued, and Spadaro rolled his eyes. “If I had really wanted to throw stones from an anonymous account I would never, obviously, have re-tweeted it,” Spadaro told Crux. “And why should I feel any need to hide?”
'To follow the pope up close is a profound joy'
So how does it feel to be the designated spear catcher for such a controversial pope?
Spadaro insisted that it’s not about engaging in online spats but is instead about advancing a much larger, and more crucial, narrative — one he is also privileged to witness firsthand.
“I feel that we are living through an important phase in the history of the world and the church,” he told RNS. “It is not an easy moment and it is full of contradictions and risks. Francis’ outlook is profoundly evangelical, prophetic and open: He is one of the few figures who gives hope. To follow the pope up close is a profound joy that overcomes all possible problems along the way and all possible attacks by the critics.”
Spadaro also downplays the number of critics, even if they have an outsized profile, especially in the English-speaking world where the opposition seems most vocal.
“The problem is that some opponents make a lot of noise, especially on social media,” he said. “They create an echo chamber. But you can hear the noise only inside the sacristies” — the rooms in a church where priests and bishops change into their vestments. “If you get out of the sacristies you can’t hear anything. So only the people inside the sacristies can hear this big noise.”
He reiterated that Francis “likes opposition,” likes to hear different opinions and critiques because tensions means the church is alive, and differing views can lead to the discernment of the best way forward.
“This is the meaning of the Incarnation — the Lord took flesh, which means we are involved with real humanity, which is never fixed or too clear. So the pastor has to get into the real dynamic of human life. This is the message of mercy. Discernment and mercy are the two big pillars of this pontificate.”
Spadaro said Francis also distinguishes between the constructive criticism of those who “really want, in good conscience, the good of the church” and “another kind of opposition, which is just imposing one’s own view, which is ideological opposition.”
“The pope listens to the first and is open to learning. But he doesn’t pay too much attention at all to the second kind.”
Besides, for those opponents the pope has Antonio Spadaro.
Since the moment he was elected in 2013, Pope Francis has sought to steer the Catholic church away from a focus on doctrinal rules and formulas and toward a more pastoral ministry — a campaign that has sparked widespread hand-wringing among traditionalists and unusually public opposition to the pontiff.
In recent weeks, however, the critics have grown bolder and more demanding than ever as several conservative cardinals and various pundits have issued warnings that Francis may be leading the church into heresy and schism.
They have openly speculated about how Francis could be disciplined, or if he should resign for incompetence — basically, the sort of topics that haven’t been bandied about in Catholic circles in the last 1,000 years or so.
So far, Francis himself has declined to engage his foes directly, preferring to let his writings, periodic interviews and daily sermons speak for themselves.
Yet Francis is hardy without champions in what some are calling a “Catholic civil war,” with perhaps the most prominent and vocal among them a soft-spoken Italian priest, Fr. Antonio Spadaro.
Indeed, Spadaro is so ubiquitous in his mission to defend the pontiff that critics like to call him “the pope’s mouthpiece” — a label seemingly designed to undermine Francis by denoting Spadaro as a kind of papal puppet master, as well as making Spadaro a target in his own right.
The "mouthpiece" epithet is one that makes Spadaro smile. “The pope doesn’t need anyone to speak for him,” he said in lightly accented English during a late November interview at the Villa Malta, headquarters of La Civilta Cattolica, the Vatican-approved magazine Spadaro has edited since 2011.
'I am only doing my job'
Spadaro certainly comes off as an improbable paladin in this crusade. A Jesuit like Francis, he has a winsome affect and the bookish look of a scholar; he holds degrees in theology and philosophy.
But Spadaro, a 50-year-old Sicilian, is anything but reticent. Nor is he a head-in-the-clouds intellectual.
On the contrary, he is intense, always in motion, and dogged in mixing it up on Twitter with both critics and trolls, which should not be surprising given that he also has a degree in social communications and curates a blog called CyberTeologia, “understood,” as its mission statement reads, “as the intelligence of faith in the age of the Internet.”
In keeping with that digital focus, Spadaro has even begun to turn Civilta Cattolica from a rather staid journal that hadn’t changed format much since its founding in 1850 to a more accessible publishing venture with a robust online presence in various languages. (One recent feature was Spadaro's lengthy interview with Martin Scorsese, director of the new movie “Silence,” about 17th-century Jesuit missionaries in Japan.)
Spadaro’s own office reflects the different eras he inhabits — a simple room with contemporary furnishings on the ground floor of an enormous old Italianate palazzo sitting on a hill across Rome from the Vatican.
What hasn’t changed about the Jesuit-run magazine in all these years is its loyalty to the pope, whoever he might be.
From the archconservative Pius IX (who reigned from 1846-1878) to the social justice pontiff Leo XIII (1878-1903) to the anti-modernist Pius X (1903-1914) and every pope since, Civilta Cattolica has vigorously defended papal teachings — even if some of those later proved embarrassing. In the past, popes personally reviewed its articles before publication, and a draft of the magazine is still given the once-over by senior Vatican officials.
Since the Second Vatican Council of the 1960s launched the church on a path of reform and opened Rome to the world, the journal has also become more engaged — and engaging — though it still aims to reflect the Vatican's views rather than counter them.
“In reality I am only doing my job as director” of the magazine, Spadaro wrote in a follow-up message in December as the criticisms of Francis continued to mount. “All of the popes throughout history have been attacked, in one way or another. And ours has always been a simple and humble service.”
Two Jesuits, one opinion
The other reality is that Spadaro is particularly close to Francis. They are both Jesuits (Francis is the first member of the Society of Jesus ever to become pope) and it was Spadaro whom Francis called out of the blue on a May morning before 7 a.m., two months after Francis was elected.
Spadaro had not known Cardinal Bergoglio before he became Pope Francis, and when his cellphone rang he hesitated on seeing an unknown number.
"I was wondering whether to pick it up because I was in a hurry. In the end, I decided to pick up and was going to ask the calling person to call back later. Then I heard: 'Good morning, this is Pope Francis speaking,'" Spadaro told the Catholic website Aleteia last July.
"After a moment of complete shock, like, ‘Oh, my God!,' I said perhaps a little incredulously: 'His Holiness?' Then I asked, how do I respond to the Holy Father. And he said: 'There is nothing to be alarmed about,' and we began to talk freely."
During that conversation, Francis agreed to Spadaro's request to give his first extended interview. That took place in August 2013 and set out many of the themes and tropes that have become familiar hallmarks of Francis’ pontificate, and it forged a strong bond between the two men.
Spadaro is now a regular visitor to the Casa Santa Marta, the pope’s residence inside the Vatican, and is frequently seen consulting with Francis and networking with many of the other power players in the church who live in Rome or regularly pass through the Eternal City.
The priest and the pope also recently collaborated on a collection of the pope’s homilies from the years he was Cardinal Jorge Mario Bergoglio, archbishop of Buenos Aires in Argentina (Francis is also the first pope from Latin America, and the first from outside the European orbit).
But to those who follow all things Catholic, it is Spadaro’s efforts to champion the pope’s ideas and blunt the latest round of attacks on Francis that draw the most attention.
The spark for this recent, and possibly most serious, furor is a document Francis published in April that offered his summation of the deliberations of two major Vatican gatherings — called synods — of cardinals and bishops from around the world to discuss the realities of modern families. The meetings, each three weeks long, were aimed in part at figuring out how and whether the Catholic church could accommodate those who don’t conform to the ideal of the catechism.
Francis asked the church leaders to be honest and frank in their talks; many of them were all that and more, especially conservatives who reacted sharply against proposals to welcome families led by gay couples, for example, or to approve ways that Catholics who have divorced and remarried without an annulment could receive Communion in some cases.
In his apostolic exhortation delivering a definitive papal take on the synods, titled Amoris Laetitia, Latin for “The Joy of Love,” Francis delivered a wide-ranging reflection on family life, recognizing the myriad challenges but pledging that the Catholic church would accompany families of whatever form and size and in whatever situation they found themselves.
Conservatives wished that the pope’s exhortation had been stronger in emphasizing traditional church doctrine on sexual morality and marriage. But they were especially concerned, and then increasingly angry, as it became clear that one element of the document could in fact be seen as allowing pastors latitude to give divorced and remarried Catholics Communion.
Such a development, the critics said, would undermine Jesus’ own teaching on the indissolubility of marriage and would in effect “Protestantize” (a favorite characterization) Catholicism if it were allowed to stand. This crisis, some have claimed, is as serious as the fourth-century debates over the nature of Jesus Christ — as both God and man — that deeply divided Christianity; they were only resolved over several decades through the development of a common creed.
'He is the vanguard in taking down the critics'
The attacks on Francis over Amoris Laetitia mounted along with conservative frustration, and in November four leading conservative cardinals — including the Rome-based U.S. churchman Cardinal Raymond Burke, a chief papal gadfly — finally released a letter demanding that Francis answer five yes-or-no questions, known in Latin as “dubia.” They said answering those questions would clarify whether Amoris Laetitia contravened church doctrine or not. By implication, the answers could also determine whether Francis was promoting heresy.
The publication of the letter came just days before Francis was to create a new batch of cardinals, ensuring that it would generate maximum publicity, and controversy.
The yes/no format of the “dubia” was also seen as a trap, and one that Francis apparently hopes to avoid. He has made it clear he sees the issue as a pastoral matter for Catholics and their priests to resolve and he is not going to try to give a one-size-fits-all response that conservatives could use to shortcut that process.
Spadaro, however, is happy fill the silence.
“He has become the vanguard in taking down the critics of Amoris Laetitia or even anyone who would question the thinking here,” Raymond Arroyo, a popular host on the conservative Catholic cable network EWTN, said during a recent interview with Burke (who also took the opportunity to blast Spadaro as “in error”).
Indeed, in these past weeks Spadaro has been everywhere, physically and virtually. A sought-after speaker, he has given talks on Francis’ pontificate in Spain, South Korea and elsewhere; given interviews; and penned a firm rejection of the cardinals’ questions for CNN’s website.
And, of course, he has been all over social media. “The Pope has ‘clarified,’” he tweeted in mid-November. “Those who don't like what they hear pretend not to hear it!”
Which is of course the sort of response that, in turn, has made Spadaro as big a target as Francis himself.
But in their eagerness to take down the pope’s apologist, the passion of the critics sometimes outstrips their facts.
A case in point: A Spadaro critic on Twitter compared the priest and the pope to Grima Wormtongue and Saruman, a pair of evil characters from the “Lord of the Rings” epics. Rather than taking it too seriously, Spadaro tweeted a video clip of Gandalf, another Tolkien protagonist, declaring that he refused “to bandy crooked words with a witless worm” — a joking reference to his critic’s view of Spadaro himself as Wormtongue.
The critics, however, overlooked the original tweet comparing Spadaro to Wormtongue and instead saw Spadaro’s video clip as a villainous attack on the four cardinals who were demanding answers from Francis. Thus a viral meme was born — that a top papal adviser was calling the pope's enemies, and cardinals to boot, "witless worms."
It got to the point that even New York Times columnist Ross Douthat, a conservative Catholic who has been one of the pope’s most persistent foes, recycled the false slam in a piece about the pontiff's standoff with the four cardinals.
Spadaro did not sit still for that, and on Twitter pressed Douthat for a correction; the columnist eventually complied, and apologized.
“The whole thing is ridiculous,” Spadaro later told the Catholic news site Crux. "And deeply offensive, that anyone should believe that I could ever refer to a cardinal as a ‘worm.’ I might not agree, or make a light-hearted joke, but offense is something else together.”
Critics in media outlets that are less susceptible to persuasion than the Times continue to repeat the story, however. Some also went on to accuse Spadaro of being a “sock puppet” — using a fake online identity to promote his own views anonymously — when he tweeted from a little-used personal account to say that the “4 cardinals sounds like the title of a rock and roll band from the early 1960s that sang trite songs.”
Once again, outrage ensued, and Spadaro rolled his eyes. “If I had really wanted to throw stones from an anonymous account I would never, obviously, have re-tweeted it,” Spadaro told Crux. “And why should I feel any need to hide?”
'To follow the pope up close is a profound joy'
So how does it feel to be the designated spear catcher for such a controversial pope?
Spadaro insisted that it’s not about engaging in online spats but is instead about advancing a much larger, and more crucial, narrative — one he is also privileged to witness firsthand.
“I feel that we are living through an important phase in the history of the world and the church,” he told RNS. “It is not an easy moment and it is full of contradictions and risks. Francis’ outlook is profoundly evangelical, prophetic and open: He is one of the few figures who gives hope. To follow the pope up close is a profound joy that overcomes all possible problems along the way and all possible attacks by the critics.”
Spadaro also downplays the number of critics, even if they have an outsized profile, especially in the English-speaking world where the opposition seems most vocal.
“The problem is that some opponents make a lot of noise, especially on social media,” he said. “They create an echo chamber. But you can hear the noise only inside the sacristies” — the rooms in a church where priests and bishops change into their vestments. “If you get out of the sacristies you can’t hear anything. So only the people inside the sacristies can hear this big noise.”
He reiterated that Francis “likes opposition,” likes to hear different opinions and critiques because tensions means the church is alive, and differing views can lead to the discernment of the best way forward.
“This is the meaning of the Incarnation — the Lord took flesh, which means we are involved with real humanity, which is never fixed or too clear. So the pastor has to get into the real dynamic of human life. This is the message of mercy. Discernment and mercy are the two big pillars of this pontificate.”
Spadaro said Francis also distinguishes between the constructive criticism of those who “really want, in good conscience, the good of the church” and “another kind of opposition, which is just imposing one’s own view, which is ideological opposition.”
“The pope listens to the first and is open to learning. But he doesn’t pay too much attention at all to the second kind.”
Besides, for those opponents the pope has Antonio Spadaro.
Saturday, December 24, 2016
Knights of Malta to Pope: stay out of our internal affairs
The maneuvering between Cardinal Burke and Pope Francis continues with Burke becoming more and more opening hostile to the Pope.
Associated Press
December 24, 2016
In an extraordinary rebuke of the pontiff, the Order of Malta has said the replacement of its grand chancellor was an "act of internal governmental administration of the Sovereign Order of Malta and consequently falls solely within its competence."
VATICAN CITY - The Order of Malta, the ancient Roman Catholic aristocratic lay order, has told Pope Francis that his decision to launch an investigation into the ouster of a top official over a condom scandal is “unacceptable.”
In an extraordinary rebuke of the pontiff, tahe group said the replacement of its grand chancellor was an “act of internal governmental administration of the Sovereign Order of Malta and consequently falls solely within its competence.”
Francis on Thursday appointed a five-member commission to investigate the ouster of Albrecht von Boeselager amid evidence that Francis’ own envoy to the group helped engineer it without his blessing.
One charge used against von Boeteslager concerned a program that the order’s aid group participated in several years ago to help sex slaves in Myanmar, including giving them condoms to protect against HIV infection. Church teaching bars artificial contraception.
An internal investigation was conducted and von Boeselager admitted he knew about the condoms, which were distributed by other aid programs, not his. The Vatican was informed, Malteser International’s participation in the program ended and an ethics committee was launched to ensure that future projects adhered to Catholic Church teaching, the officials said.
In a statement, von Boeselager said he had been asked to resign during a Dec. 6 meeting attended by Burke. During the meeting, the order’s grand master indicated that the request to resign “was in accordance with the wishes of the Holy See.”
However, no such request was ever made. Von Boeselager said since his ouster, the Holy See has written to the order “confirming that such a wish was never raised.”
By naming an independent commission to look into the case, Francis appears to be seeking an objective assessment of von Boeselager and his ouster without the input of Burke, who has been among Francis’ fiercest critics.
Burke is one of four cardinals who have publicly questioned Francis’ flexible approach to whether civilly remarried Catholics can receive Communion. Burke, a native of Richland Center, Wis., is a hard-liner on the issue, as well as on the absolute prohibition on the use of artificial contraception.
Francis removed him as the Vatican’s supreme court justice in 2014 and named him to be the patron of the Order of Malta, an ancient Catholic order that runs hospitals and clinics around the world and has an army of volunteers who respond to natural disasters and war zones.
Associated Press
December 24, 2016
In an extraordinary rebuke of the pontiff, the Order of Malta has said the replacement of its grand chancellor was an "act of internal governmental administration of the Sovereign Order of Malta and consequently falls solely within its competence."
VATICAN CITY - The Order of Malta, the ancient Roman Catholic aristocratic lay order, has told Pope Francis that his decision to launch an investigation into the ouster of a top official over a condom scandal is “unacceptable.”
In an extraordinary rebuke of the pontiff, tahe group said the replacement of its grand chancellor was an “act of internal governmental administration of the Sovereign Order of Malta and consequently falls solely within its competence.”
Francis on Thursday appointed a five-member commission to investigate the ouster of Albrecht von Boeselager amid evidence that Francis’ own envoy to the group helped engineer it without his blessing.
One charge used against von Boeteslager concerned a program that the order’s aid group participated in several years ago to help sex slaves in Myanmar, including giving them condoms to protect against HIV infection. Church teaching bars artificial contraception.
An internal investigation was conducted and von Boeselager admitted he knew about the condoms, which were distributed by other aid programs, not his. The Vatican was informed, Malteser International’s participation in the program ended and an ethics committee was launched to ensure that future projects adhered to Catholic Church teaching, the officials said.
In a statement, von Boeselager said he had been asked to resign during a Dec. 6 meeting attended by Burke. During the meeting, the order’s grand master indicated that the request to resign “was in accordance with the wishes of the Holy See.”
However, no such request was ever made. Von Boeselager said since his ouster, the Holy See has written to the order “confirming that such a wish was never raised.”
By naming an independent commission to look into the case, Francis appears to be seeking an objective assessment of von Boeselager and his ouster without the input of Burke, who has been among Francis’ fiercest critics.
Burke is one of four cardinals who have publicly questioned Francis’ flexible approach to whether civilly remarried Catholics can receive Communion. Burke, a native of Richland Center, Wis., is a hard-liner on the issue, as well as on the absolute prohibition on the use of artificial contraception.
Francis removed him as the Vatican’s supreme court justice in 2014 and named him to be the patron of the Order of Malta, an ancient Catholic order that runs hospitals and clinics around the world and has an army of volunteers who respond to natural disasters and war zones.
Friday, December 23, 2016
Coming to Newark archdiocese: a different kind of Cardinal
Sharon Otterman
New York Times
December 22, 2016
For about a year, the guys at the gym just called him Joe. He lifted weights in the early mornings wearing a skull-printed do-rag. He worked out on the elliptical, wiping it down when he was done.
Then one day Shaun Yeary, a salesman at a landscape supply company, asked him in the locker room what he did for a living. “I used to be a priest,” Joe recalled telling him. “And now,” he said, his voice growing quieter so as not to scare anyone in earshot, “I’m the archbishop of Indianapolis.” v
“I was like, for real?” Mr. Yeary recalled. “This guy is benching two and a quarter!” — gymspeak for 225 pounds.
Joe, also known as Cardinal Joseph W. Tobin, recently became one of the 120 men in the world who will choose the next pope. But he wants to be judged by his actions, not his lofty position in the Roman Catholic Church.
Though he has led the Archdiocese of Indianapolis since 2012, a status that usually comes with perks like a driver, he drives himself around in a Chevy Tahoe and helps with the dishes after lunch meetings. He introduces himself simply as Padre José to the children at a local Catholic school. He showers and shaves at the Community Healthplex gym like any other member, and calls his workout buddies his Band of Brothers.
In short, he is just the kind of leader Pope Francis is elevating to realign the church in the United States with his priorities.
As the pope has made clear over the past three years, fancy lifestyles, formality and regal titles like Prince of the Church are out of style for cardinals. So is an emphasis on the divisive issues of abortion and same-sex marriage, even though the church’s underlying position on those issues has not changed.
Instead, in the pope’s view, the church should emphasize humility and service to the poor. It should be multicultural, welcoming different styles of worship. It should reach out to other faiths and stand up for immigrants, refugees and nuns.
And that, church experts and members of his flock say, is a close description of the priorities of Cardinal Tobin, who will be heading east just after Christmas to lead the approximately 1.5 million Catholics in the Archdiocese of Newark. He is replacing Archbishop John J. Myers, 75, who preferred to be addressed by the formal title Your Grace, and who achieved notoriety when the church spent some $500,000 to outfit the house he will retire to with an indoor exercise pool and an elevator.
Cardinal Tobin’s appointment in October as one of the nation’s 18 cardinals came as a surprise to many, including the man himself. But perhaps it should not have. For what his unassuming bearing does not reveal is that he is no stranger to the corridors of power in the church. He is a friend of Pope Francis. And under Francis’ predecessor, Pope Benedict XVI, he had helped lead the Vatican office that oversees the roughly one million men and women in religious orders around the world.
That position did not end so well. It was an open secret that Cardinal Tobin was sent to Indiana as a kind of exile most likely because he questioned an inquiry by his office into supposed doctrinal lapses among the roughly 50,000 nuns in the United States. As he got to know the faithful in the chancery of Indianapolis, he would joke with them about it.
“I was kicked out and I’m grateful for it,” the chancellor of the archdiocese, Annette Lentz, recalled his saying about how he turned up on her doorstep. And she would tell him, “Their loss is our gain.”
How Cardinal Tobin, 64, an amiable 6-foot-3 Irish-American who likes Bob Seger, plays piano and speaks five languages, went from being the oldest of 13 children living in Detroit to the pinnacle of the global church is a story that bears telling.
He grew up in a working-class neighborhood where the big houses were perfect for the large families of Irish, Polish and other Eastern European backgrounds that filled them. The local parish, Holy Redeemer, was run by an order of priests called the Redemptorists, and was unusually large, with 14 Masses each Sunday for up to 20,000 worshipers, he recalled in a Dec. 5 interview.
His mother was a public-school teacher who quit her job to raise her brood; nine of her cousins and three of her aunts were nuns. Growing up in a deeply Catholic environment, Cardinal Tobin had two role models: the parish priests and his father, a cost analyst at General Motors who attended 6 a.m. Mass daily.
Joe Tobin was a rough-and-tumble child, who once crashed through the back-porch window when he was being chased. But he also learned the deeper lessons taught by the nuns at the parish school.
“Joe came home in second grade and said to me, ‘Mom, I need a pair of socks,’” his mother, Marie Tobin, 93, recalled before Cardinal Tobin’s emotional farewell Mass in Indianapolis on Dec. 3. “And I looked at his feet and saw his socks were fine. ‘Mother,’ he said, ‘there’s a boy in my class who has rags around his feet and a safety pin.’”
In 1977, when the cardinal was in seminary in Esopus, N.Y., his father died of a heart attack. By that time, the family had moved across the border to Canada, and his father had been commuting to Michigan.
“I idolized my dad,” Cardinal Tobin said. “He was everything I think a man should be. He was strong, he played in the Orange Bowl as a freshman in Boston College. He lost his leg in World War II, so he never played football again. He had a quiet, unpretentious faith. He was chivalrous with women.
“And I remember when he died,” he added, “and I was waiting at the seminary for someone to drive me to La Guardia, and one of my teachers came and said, ‘If you can be a man like your father, when they call you Father you will be all right.’ And I suppose I am still trying to do that.”
He remains close with his siblings. And in the Redemptorists, an order that requires a vow of poverty and emphasizes missionary outreach, he found a second family.
He dreamed of being sent to far-flung locales once he was ordained in 1978. Instead, because he spoke Spanish, he was sent right back to Holy Redeemer, which had a growing Hispanic population.
There, he learned about serving the poor. An older priest modeled what was to become a signature of Cardinal Tobin’s ministry: an intense focus on each person.
“When he is there and you are talking to him, it’s as if you have known him all your life,” said Bernice Guynn, 89, a parishioner at St. Rita in Indianapolis.
From Detroit, he was moved during the AIDS epidemic to Chicago, where he ministered at the bedsides of the dying. The church’s stance against homosexuality was not a barrier to him. “It’s important to be there for people,” he said.
By 1991, the higher-ups of his order had taken notice and he was moved to Rome. For 12 years, he led the Redemptorist order, finally traveling the world to missions in more than 70 nations.
In that capacity, he made an impression on Cardinal Joseph Ratzinger, then the Vatican official responsible for enforcing Catholic doctrine. In 2010, five years after Cardinal Ratzinger became Pope Benedict, he offered Father Tobin the title of archbishop and the position of secretary of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life in the Vatican.
Cardinal Tobin recalled that he was painting his mother’s porch in Ontario when he got the call from the Vatican secretary of state. “I turned white and started stuttering,” he said. He did not want the job, he said, but how does one refuse the pope?
The office he had been tapped to administer was investigating American nuns for supposedly adopting a “secular mentality” and straying from Catholic orthodoxy. In other words, the nuns were accused of being too liberal, and Cardinal Tobin was to oversee the inquiry. But he had an “extremely positive” view of the nuns, he told The National Catholic Reporter at the time, and he wanted to explain their good works.
“My first job, I thought, was to ask, ‘What were people trying to accomplish with this?’” he said this month. But the problem, he came to believe, was structural: the investigation of 55,000 religious women by a tiny staff for the alleged errors of a few.
“It made as much sense as an ophthalmologist trying to do cataract surgery standing in center field in Yankee Stadium and pointing his laser gun up at the bleachers,” he said.
Two years into his five-year term, his priest secretary surprised him with the news. “We are so sorry you are going,” Cardinal Tobin recalled him saying. “And I said, ‘Really, where am I going?’ And he said, ‘Indianapolis.’” The official news did not come for four months. “It was like death by 1,000 cuts,” he said.
When he arrived in Indiana in December 2012, most American Catholics had never heard of him. But to the nuns he was something of a hero.
“We thought that he was a tremendous individual,” said Mother Anne Brackmann, the prioress of the Carmelite Monastery in Terre Haute, Ind. “And he was welcomed very, very warmly.”
Someone else took note of his dismissal: Cardinal Jorge Bergoglio of Buenos Aires, who would become Pope Francis.
The two men met in 2005 during a synod of bishops in Rome, and they bonded over a shared view of the church.
There were conservative bishops in their group who wanted, for example, to ban girls from being altar servers. “I have eight sisters, and at the time, I had nieces who were serving at the altar, and I didn’t see the justification for it,” Cardinal Tobin said. “Bergoglio was on the same page. There are more important things to talk about.”
They had also laughed together: Cardinal Tobin recalled telling Cardinal Bergoglio that he had been his mother’s choice for pope that year, because she had read how he picked up after himself and cooked his own food. Still, Cardinal Tobin was surprised to get a note from Cardinal Bergoglio in 2010 wishing him luck in his Vatican position.
“He said: ‘I remember our time together, I remember our conversations, and I remember your mother’s good taste. I’m praying for you.’”
By the time Cardinal Tobin came to the Vatican in 2013 to receive his pallium — the cowl that would mark his status as the archbishop of Indianapolis — Pope Francis had been elected. He was not sure the new pope would remember him. But Francis again surprised him.
“I’ve been praying intensely for you since I heard what happened,” Cardinal Tobin said the pope had told him.
What happened next was a kind of rehabilitation. Francis appointed him to the oversight committee of the same Vatican office he had been removed from. Then, in October, came the announcement: The pope was naming him a cardinal. He would be the youngest one in the United States.
Cardinal Tobin was shocked. “It’s kind of like you are sleeping in class and all of a sudden the spotlight is on you,” he said.
At a news conference last month in Newark, he put it this way: “Sometimes I think Pope Francis sees a lot more in me than I see in myself.”
Cardinal Tobin said he loved his time in Indianapolis, where he visited parishes in 39 counties, ministered to prisoners on death row and baptized about 1,000 new Catholics each Easter.
He was up by 4 many mornings to pray before arriving at the gym by 5:30. With the help of a trainer, Shane Moat, he learned how to deadlift 425 pounds. “Big breath, explode, keep it close,” Mr. Moat coached him earlier this month. Cardinal Tobin strained and hoisted the weight to his waist. “You the man!” someone shouted.
“No, I’m not,” Cardinal Tobin said after dropping the weight with a bang.
That morning, Mr. Yeary, the salesman, presented him with a goodbye gift: a framed photo of the cardinal with his seven workout buddies, whose ages range from 27 to over 70. “Oh, man, that’s wonderful, thank you,” the cardinal said. Then he reverted to his lighthearted tone: “None of those Sopranos are going to mess with me. This is my crew.”
Cardinal Tobin has had a hard time saying goodbye. He choked up at his farewell Mass and had only one request of the congregation that had packed the cathedral: Pray for him. But his admirers here and elsewhere are hoping that Cardinal Tobin will become a more public voice for Pope Francis and his priorities.
He has already done that once, in a showdown with Gov. Mike Pence of Indiana, a Republican who is now the vice president-elect, over welcoming Syrian refugees.
In November 2015, Mr. Pence announced that he would suspend Syrian refugee resettlement programs, citing security fears. Cardinal Tobin felt that was not only illegal, but also immoral. He met with Mr. Pence, discussed his objections and told him he would continue the Catholic Charities resettlement program. A federal court has since overturned the governor’s directive.
In an email, Mr. Pence said, “Cardinal Tobin is a personal friend, and I deeply respect his commitment to his faith and his ministry.”
While Cardinal Tobin did not tell anyone whom to vote for in the presidential election, he said he was disturbed by appeals to fear during the campaign of Donald J. Trump, particularly his views of refugees and immigrants.
Mr. Trump, he said, “was appealing to the dark side of the divisive forces, to the unredeemed part of us.” And while the cardinal believes American democracy will ultimately resist such appeals, “you can’t be too Pollyannish about things.”
In Newark, he said, his first job after his installation on Jan. 6 will be to listen. Encompassing Bergen, Essex, Hudson and Union Counties in northern New Jersey, the archdiocese has pockets of great wealth and poverty, and an array of immigrants so diverse that Mass each Sunday is celebrated in 20 languages. About 30 percent of the parishioners are Hispanic.
It is also a community in need of healing. In July, citing the failure of the archdiocese to effectively remove priests accused of sexual abuse from contact with children, the editorial board of The Star-Ledger of Newark called the departure of Archbishop Myers a “true blessing.”
“During his 15-year tenure as New Jersey’s highest-ranking Catholic, he protected pedophile priests,” the board said. “He urged his flock to vote based on two issues — abortion and gay marriage — at the threat of being denied Holy Communion.”
Jim Goodness, the spokesman for the archdiocese, denied those allegations, saying that Archbishop Myers had permanently removed from ministry some 20 abusive priests and that he had “never threatened to deny Communion to anyone.”
Cardinal Tobin will bring a different message. One of his priorities, he said, would be to ensure that the archdiocese is fully compliant with church and criminal protocols on handling sexual abuse allegations.
At the Vatican in the late 1990s, the cardinal recalled, it was difficult to convince people that the abuse issue was serious. “I think they just believed it was an American problem,” he said, adding, “I don’t want to make it like I was a great crusader over there, but I did take it seriously.” He later led an effort to establish protocols for abuse claims in his order.
Yet the most outspoken American victims group, the Survivors Network of Those Abused by Priests, said that Cardinal Tobin, like the church as a whole, must do more, such as posting the names of all credibly accused priests online. “Certainly there are worse bishops, but that fact should comfort no one,” David Clohessy, the organization’s national director, said.
Cardinal Tobin assumes his role in an uneasy time. He said that he hoped to lead with joy and transparency, and that he intended to encourage dialogue to bridge divisions. But he would go further if he believed that policies ran counter to the moral values that Jesus taught.
On the threats by President-elect Trump to carry out mass deportations of illegal immigrants, for example, Cardinal Tobin was clear. He recalled how Pope John XXIII, before he became pope, issued false baptismal certificates to help Jews escape the Nazis in World War II.
“We have to resist,” he said. “With public statements, and then, you do what you got to do.”
For about a year, the guys at the gym just called him Joe. He lifted weights in the early mornings wearing a skull-printed do-rag. He worked out on the elliptical, wiping it down when he was done.
Then one day Shaun Yeary, a salesman at a landscape supply company, asked him in the locker room what he did for a living. “I used to be a priest,” Joe recalled telling him. “And now,” he said, his voice growing quieter so as not to scare anyone in earshot, “I’m the archbishop of Indianapolis.” v
“I was like, for real?” Mr. Yeary recalled. “This guy is benching two and a quarter!” — gymspeak for 225 pounds.
Joe, also known as Cardinal Joseph W. Tobin, recently became one of the 120 men in the world who will choose the next pope. But he wants to be judged by his actions, not his lofty position in the Roman Catholic Church.
Though he has led the Archdiocese of Indianapolis since 2012, a status that usually comes with perks like a driver, he drives himself around in a Chevy Tahoe and helps with the dishes after lunch meetings. He introduces himself simply as Padre José to the children at a local Catholic school. He showers and shaves at the Community Healthplex gym like any other member, and calls his workout buddies his Band of Brothers.
In short, he is just the kind of leader Pope Francis is elevating to realign the church in the United States with his priorities.
As the pope has made clear over the past three years, fancy lifestyles, formality and regal titles like Prince of the Church are out of style for cardinals. So is an emphasis on the divisive issues of abortion and same-sex marriage, even though the church’s underlying position on those issues has not changed.
Instead, in the pope’s view, the church should emphasize humility and service to the poor. It should be multicultural, welcoming different styles of worship. It should reach out to other faiths and stand up for immigrants, refugees and nuns.
And that, church experts and members of his flock say, is a close description of the priorities of Cardinal Tobin, who will be heading east just after Christmas to lead the approximately 1.5 million Catholics in the Archdiocese of Newark. He is replacing Archbishop John J. Myers, 75, who preferred to be addressed by the formal title Your Grace, and who achieved notoriety when the church spent some $500,000 to outfit the house he will retire to with an indoor exercise pool and an elevator.
Cardinal Tobin’s appointment in October as one of the nation’s 18 cardinals came as a surprise to many, including the man himself. But perhaps it should not have. For what his unassuming bearing does not reveal is that he is no stranger to the corridors of power in the church. He is a friend of Pope Francis. And under Francis’ predecessor, Pope Benedict XVI, he had helped lead the Vatican office that oversees the roughly one million men and women in religious orders around the world.
That position did not end so well. It was an open secret that Cardinal Tobin was sent to Indiana as a kind of exile most likely because he questioned an inquiry by his office into supposed doctrinal lapses among the roughly 50,000 nuns in the United States. As he got to know the faithful in the chancery of Indianapolis, he would joke with them about it.
“I was kicked out and I’m grateful for it,” the chancellor of the archdiocese, Annette Lentz, recalled his saying about how he turned up on her doorstep. And she would tell him, “Their loss is our gain.”
How Cardinal Tobin, 64, an amiable 6-foot-3 Irish-American who likes Bob Seger, plays piano and speaks five languages, went from being the oldest of 13 children living in Detroit to the pinnacle of the global church is a story that bears telling.
He grew up in a working-class neighborhood where the big houses were perfect for the large families of Irish, Polish and other Eastern European backgrounds that filled them. The local parish, Holy Redeemer, was run by an order of priests called the Redemptorists, and was unusually large, with 14 Masses each Sunday for up to 20,000 worshipers, he recalled in a Dec. 5 interview.
His mother was a public-school teacher who quit her job to raise her brood; nine of her cousins and three of her aunts were nuns. Growing up in a deeply Catholic environment, Cardinal Tobin had two role models: the parish priests and his father, a cost analyst at General Motors who attended 6 a.m. Mass daily.
Joe Tobin was a rough-and-tumble child, who once crashed through the back-porch window when he was being chased. But he also learned the deeper lessons taught by the nuns at the parish school.
“Joe came home in second grade and said to me, ‘Mom, I need a pair of socks,’” his mother, Marie Tobin, 93, recalled before Cardinal Tobin’s emotional farewell Mass in Indianapolis on Dec. 3. “And I looked at his feet and saw his socks were fine. ‘Mother,’ he said, ‘there’s a boy in my class who has rags around his feet and a safety pin.’”
In 1977, when the cardinal was in seminary in Esopus, N.Y., his father died of a heart attack. By that time, the family had moved across the border to Canada, and his father had been commuting to Michigan.
“I idolized my dad,” Cardinal Tobin said. “He was everything I think a man should be. He was strong, he played in the Orange Bowl as a freshman in Boston College. He lost his leg in World War II, so he never played football again. He had a quiet, unpretentious faith. He was chivalrous with women.
“And I remember when he died,” he added, “and I was waiting at the seminary for someone to drive me to La Guardia, and one of my teachers came and said, ‘If you can be a man like your father, when they call you Father you will be all right.’ And I suppose I am still trying to do that.”
He remains close with his siblings. And in the Redemptorists, an order that requires a vow of poverty and emphasizes missionary outreach, he found a second family.
He dreamed of being sent to far-flung locales once he was ordained in 1978. Instead, because he spoke Spanish, he was sent right back to Holy Redeemer, which had a growing Hispanic population.
There, he learned about serving the poor. An older priest modeled what was to become a signature of Cardinal Tobin’s ministry: an intense focus on each person.
“When he is there and you are talking to him, it’s as if you have known him all your life,” said Bernice Guynn, 89, a parishioner at St. Rita in Indianapolis.
From Detroit, he was moved during the AIDS epidemic to Chicago, where he ministered at the bedsides of the dying. The church’s stance against homosexuality was not a barrier to him. “It’s important to be there for people,” he said.
By 1991, the higher-ups of his order had taken notice and he was moved to Rome. For 12 years, he led the Redemptorist order, finally traveling the world to missions in more than 70 nations.
In that capacity, he made an impression on Cardinal Joseph Ratzinger, then the Vatican official responsible for enforcing Catholic doctrine. In 2010, five years after Cardinal Ratzinger became Pope Benedict, he offered Father Tobin the title of archbishop and the position of secretary of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life in the Vatican.
Cardinal Tobin recalled that he was painting his mother’s porch in Ontario when he got the call from the Vatican secretary of state. “I turned white and started stuttering,” he said. He did not want the job, he said, but how does one refuse the pope?
The office he had been tapped to administer was investigating American nuns for supposedly adopting a “secular mentality” and straying from Catholic orthodoxy. In other words, the nuns were accused of being too liberal, and Cardinal Tobin was to oversee the inquiry. But he had an “extremely positive” view of the nuns, he told The National Catholic Reporter at the time, and he wanted to explain their good works.
“My first job, I thought, was to ask, ‘What were people trying to accomplish with this?’” he said this month. But the problem, he came to believe, was structural: the investigation of 55,000 religious women by a tiny staff for the alleged errors of a few.
“It made as much sense as an ophthalmologist trying to do cataract surgery standing in center field in Yankee Stadium and pointing his laser gun up at the bleachers,” he said.
Two years into his five-year term, his priest secretary surprised him with the news. “We are so sorry you are going,” Cardinal Tobin recalled him saying. “And I said, ‘Really, where am I going?’ And he said, ‘Indianapolis.’” The official news did not come for four months. “It was like death by 1,000 cuts,” he said.
When he arrived in Indiana in December 2012, most American Catholics had never heard of him. But to the nuns he was something of a hero.
“We thought that he was a tremendous individual,” said Mother Anne Brackmann, the prioress of the Carmelite Monastery in Terre Haute, Ind. “And he was welcomed very, very warmly.”
Someone else took note of his dismissal: Cardinal Jorge Bergoglio of Buenos Aires, who would become Pope Francis.
The two men met in 2005 during a synod of bishops in Rome, and they bonded over a shared view of the church.
There were conservative bishops in their group who wanted, for example, to ban girls from being altar servers. “I have eight sisters, and at the time, I had nieces who were serving at the altar, and I didn’t see the justification for it,” Cardinal Tobin said. “Bergoglio was on the same page. There are more important things to talk about.”
They had also laughed together: Cardinal Tobin recalled telling Cardinal Bergoglio that he had been his mother’s choice for pope that year, because she had read how he picked up after himself and cooked his own food. Still, Cardinal Tobin was surprised to get a note from Cardinal Bergoglio in 2010 wishing him luck in his Vatican position.
“He said: ‘I remember our time together, I remember our conversations, and I remember your mother’s good taste. I’m praying for you.’”
By the time Cardinal Tobin came to the Vatican in 2013 to receive his pallium — the cowl that would mark his status as the archbishop of Indianapolis — Pope Francis had been elected. He was not sure the new pope would remember him. But Francis again surprised him.
“I’ve been praying intensely for you since I heard what happened,” Cardinal Tobin said the pope had told him.
What happened next was a kind of rehabilitation. Francis appointed him to the oversight committee of the same Vatican office he had been removed from. Then, in October, came the announcement: The pope was naming him a cardinal. He would be the youngest one in the United States.
Cardinal Tobin was shocked. “It’s kind of like you are sleeping in class and all of a sudden the spotlight is on you,” he said.
At a news conference last month in Newark, he put it this way: “Sometimes I think Pope Francis sees a lot more in me than I see in myself.”
Cardinal Tobin said he loved his time in Indianapolis, where he visited parishes in 39 counties, ministered to prisoners on death row and baptized about 1,000 new Catholics each Easter.
He was up by 4 many mornings to pray before arriving at the gym by 5:30. With the help of a trainer, Shane Moat, he learned how to deadlift 425 pounds. “Big breath, explode, keep it close,” Mr. Moat coached him earlier this month. Cardinal Tobin strained and hoisted the weight to his waist. “You the man!” someone shouted.
“No, I’m not,” Cardinal Tobin said after dropping the weight with a bang.
That morning, Mr. Yeary, the salesman, presented him with a goodbye gift: a framed photo of the cardinal with his seven workout buddies, whose ages range from 27 to over 70. “Oh, man, that’s wonderful, thank you,” the cardinal said. Then he reverted to his lighthearted tone: “None of those Sopranos are going to mess with me. This is my crew.”
Cardinal Tobin has had a hard time saying goodbye. He choked up at his farewell Mass and had only one request of the congregation that had packed the cathedral: Pray for him. But his admirers here and elsewhere are hoping that Cardinal Tobin will become a more public voice for Pope Francis and his priorities.
He has already done that once, in a showdown with Gov. Mike Pence of Indiana, a Republican who is now the vice president-elect, over welcoming Syrian refugees.
In November 2015, Mr. Pence announced that he would suspend Syrian refugee resettlement programs, citing security fears. Cardinal Tobin felt that was not only illegal, but also immoral. He met with Mr. Pence, discussed his objections and told him he would continue the Catholic Charities resettlement program. A federal court has since overturned the governor’s directive.
In an email, Mr. Pence said, “Cardinal Tobin is a personal friend, and I deeply respect his commitment to his faith and his ministry.”
While Cardinal Tobin did not tell anyone whom to vote for in the presidential election, he said he was disturbed by appeals to fear during the campaign of Donald J. Trump, particularly his views of refugees and immigrants.
Mr. Trump, he said, “was appealing to the dark side of the divisive forces, to the unredeemed part of us.” And while the cardinal believes American democracy will ultimately resist such appeals, “you can’t be too Pollyannish about things.”
In Newark, he said, his first job after his installation on Jan. 6 will be to listen. Encompassing Bergen, Essex, Hudson and Union Counties in northern New Jersey, the archdiocese has pockets of great wealth and poverty, and an array of immigrants so diverse that Mass each Sunday is celebrated in 20 languages. About 30 percent of the parishioners are Hispanic.
It is also a community in need of healing. In July, citing the failure of the archdiocese to effectively remove priests accused of sexual abuse from contact with children, the editorial board of The Star-Ledger of Newark called the departure of Archbishop Myers a “true blessing.”
“During his 15-year tenure as New Jersey’s highest-ranking Catholic, he protected pedophile priests,” the board said. “He urged his flock to vote based on two issues — abortion and gay marriage — at the threat of being denied Holy Communion.”
Jim Goodness, the spokesman for the archdiocese, denied those allegations, saying that Archbishop Myers had permanently removed from ministry some 20 abusive priests and that he had “never threatened to deny Communion to anyone.”
Cardinal Tobin will bring a different message. One of his priorities, he said, would be to ensure that the archdiocese is fully compliant with church and criminal protocols on handling sexual abuse allegations.
At the Vatican in the late 1990s, the cardinal recalled, it was difficult to convince people that the abuse issue was serious. “I think they just believed it was an American problem,” he said, adding, “I don’t want to make it like I was a great crusader over there, but I did take it seriously.” He later led an effort to establish protocols for abuse claims in his order.
Yet the most outspoken American victims group, the Survivors Network of Those Abused by Priests, said that Cardinal Tobin, like the church as a whole, must do more, such as posting the names of all credibly accused priests online. “Certainly there are worse bishops, but that fact should comfort no one,” David Clohessy, the organization’s national director, said.
Cardinal Tobin assumes his role in an uneasy time. He said that he hoped to lead with joy and transparency, and that he intended to encourage dialogue to bridge divisions. But he would go further if he believed that policies ran counter to the moral values that Jesus taught.
On the threats by President-elect Trump to carry out mass deportations of illegal immigrants, for example, Cardinal Tobin was clear. He recalled how Pope John XXIII, before he became pope, issued false baptismal certificates to help Jews escape the Nazis in World War II.
“We have to resist,” he said. “With public statements, and then, you do what you got to do.”
Thursday, December 22, 2016
Francis denounces resistance to Vatican reform in Christmas speech to Curia
Joshua J. McElwee
National Catholic Reporter
December 22, 2016
Pope Francis on Thursday lashed out against high-level Catholic prelates who have been opposing his efforts to reform the Vatican's central bureaucracy, using an annual pre-Christmas meeting to say that while some cardinals and archbishops offer questions in a spirit of goodwill others practice a "malevolent resistance."
Such sinister opposition, the pontiff said, "sprouts from twisted minds and presents itself when the devil inspires bad intentions."
The pope also said it "finds refuge in tradition, in appearances, in formality, in the known, or in the desire to make everything personal without distinguishing between act, actor, and action."
Francis was speaking Thursday in an annual meeting that under previous pontiffs had simply been a polite encounter to exchange greetings before the holidays.
But in 2014 he shocked the Vatican bureaucracy, known as the Roman curia, by using the occasion to list off 15 "spiritual sicknesses" he said he had witnessed among them. In 2015, he offered what he called a "catalog of virtues" to help them overcome the sicknesses.
This year, the pope outlined 12 guidelines he is using in pursuing his reform of the curia. But he first again took the prelates to task, hitting back against those who have resisted his changes.
Besides those opposing malevolently, the pontiff identified cases of what he called "open" and "hidden" resistance.
Francis said open resistance is often "born of goodwill and sincere dialogue," but that hidden resistance is "born of fearful or hardened hearts content with the empty rhetoric of a complacent spiritual reform, on the part of those who say they are ready for change, but want everything to remain as it is."
The pope said that in undertaking reforms of the Vatican, people should see that the central command of the church "is not an immobile bureaucratic apparatus."
Using to the Latin phrase Ecclesia semper reformanda est ("The church is always to be reformed"), Francis said that in the changes at the Vatican people should see "first and foremost a sign of life, a Church that advances on her pilgrim way, a Church that is living and for this reason semper reformanda; in need of reform because she is alive."
"It is necessary to reiterate with force that the reform is not an end in itself but is a process of growth and most of all, conversion," said the pope.
"The reform, then, does not have an aesthetic end so as to make the curia more beautiful," he continued, saying it was not like applying make-up as a "trick to beautify the old curial body" or like undergoing plastic surgery to remove wrinkles.
"Dear brothers, it is not wrinkles that the church must fear, but moles!" the pontiff exhorted the cardinals and bishops.
"The reform will be effective only if it is carried out by 'renewed' men and not simply with 'new' men," said Francis. "It is not enough to content ourselves with changing the personnel, but we must bring members of the curia to renew themselves spiritually, humanly, and professionally."
"We need ... a permanent conversion and purification," the pope continued. "Without an alteration of mentality, the operational effort would be useless."
Francis then gave the prelates his 12 guidelines to reform: Individualism, pastoral concern, missionary zeal, clear organization, functionality, modernization, sobriety, subsidiarity, synodality, Catholicity, professionalism, and gradualism.
Taking up the theme of clear organization, the pope said that he needed to reorganize the different offices of the Vatican bureaucracy "on the basis of the principle that all Dicasteries are juridically equal."
"Each dicastery has its own areas of competence," he said. "These areas of competence must be respected, but they must also be distributed in a reasonable, efficient and productive way."
The pope addressed the theme of modernization using the Italian term aggiornamento, which means an "updating" and was made famous during the Second Vatican Council. He said such an updating "involves an ability to interpret and attend to 'the signs of the times.'"
In terms of synodality, Francis said a sense of a synodal approach to governance "must be evident" in the work of each Vatican office. The different offices, he said, "must avoid fragmentation caused by factors such as the multiplication of specialized sectors, which can tend to become self-referential."
Mentioning Catholicity, the pontiff said that each of the Vatican offices must be staffed by members that represent the diversity of the church in the different parts of the world.
The pope said he foresees "a greater number of laypeople, especially in those dicasteries where they can be more competent than clerics or consecrated people," and said "giving value to the role of women is also of great importance."
Francis ended his nearly 45-minute address with a list of 18 steps he has taken in the reform process so far, beginning with his creation of the advisory Council of Cardinals in April 2013 and ending with his approval of new statutes for the Pontifical Academy for Life in October 2016.
Among the most notable moves in the reform have been creation of three new overarching Vatican offices: the Secretariat for the Economy, which centralizes most of the city-state's financial offices; the Dicastery for Laity, Family and Life, which merged Vatican efforts on those issues; and the Dicastery for Promoting Integral Human Development, which will come into effect Jan. 1.
At the end of the meeting, Francis greeted the cardinals and bishops present one-by-one and gave each a copy of the book Tricks to cure the sicknesses of the soul by Jesuit Fr. Claudio Acquaviva, a 16th century Italian who was the fifth superior general of his order.
Tuesday, December 20, 2016
Conservatives launch civil war against Pope Francis
Phillip Wilan
The Times (UK)
December 20, 2016
The Pope is facing an unprecedented smear campaign designed to undermine his three-year pontificate. It has been orchestrated by cardinals angry about his sympathy for homosexuals and divorcees.
The campaign amounts to “a subterranean civil war” within the church, Marco Politi, an expert on the Holy See, said. He added that the smear campaign from within the Vatican included books, articles and letters contesting, in particular, the Pope’s teaching that divorced and remarried Catholics can “in certain cases” receive communion.
Politi said that the criticisms of the Pope constituted an attack that was unprecedented in modern times. In an article published by Il Fatto Quotidiano newspaper to mark the Pope’s 80th birthday last Saturday, Politi said: “It’s a systematic campaign of delegitimisation, which questions the very authority of the pontiff and the rightness of his guidance.”
A longstanding observer of Vatican affairs and author of the book Pope Francis among the Wolves, Politi said that the ideological battle resembled the one fought in the 1960s over the modernising reforms of the Second Vatican Council.
While Vatican factions had long fought among themselves, they always accepted the role of the Pope as referee, he said. “It’s absolutely new that the attacks should be levelled at the Pope.”
Last month four cardinals, including the conservative American Raymond Burke, wrote to the Pope asking him to clarify his guidance, which was published in a footnote to Amoris Laetitia (The Joy of Love), a teaching document issued last April. Some Catholics regard the apparent change in papal attitudes as overturning centuries of Christian moral teaching to fall into line with a secular world.
Politi wrote that the four cardinals represented a significant portion of the clergy who were resolutely opposed to changes in the church’s teaching on divorce, homosexuality and the role of women in the church.
Speaking yesterday, Politi compared the efforts to undermine the Pope’s authority to those of the Tea Party movement in the United States. “They kept trying to delegitimise Obama,” he said. “Of course they couldn’t topple him, but they did succeed in influencing the succession. A similar process is at work here and the aim is to prevent the election of another reformer.”
The Pope’s opponents see themselves as victims of persecution. Journalists from the conservative Catholic website lifesitenews.com said that they encountered an unprecedented climate of paranoia when they visited senior Vatican officials last month. “Many were afraid of being removed from their positions or of encountering severe public or private reprimands and personal accusations from those around the Pope or even from Francis himself,” the website wrote last week. “They are also anxious about the great damage being done to the Church and being helpless to stop it.”
Robert Mickens, editor of La Croix International and an experienced Vatican watcher, said the Pope’s critics were well organised but did not represent a significant Catholic constituency: “People in the pews are delighted with what the Pope is doing. His approval ratings are about 85 per cent.”
The conservatives would not be able to derail the Pope’s modernising reforms, he predicted. “People in parishes are not concerned about the church being too merciful.”
The Pope is facing an unprecedented smear campaign designed to undermine his three-year pontificate. It has been orchestrated by cardinals angry about his sympathy for homosexuals and divorcees.
The campaign amounts to “a subterranean civil war” within the church, Marco Politi, an expert on the Holy See, said. He added that the smear campaign from within the Vatican included books, articles and letters contesting, in particular, the Pope’s teaching that divorced and remarried Catholics can “in certain cases” receive communion.
Politi said that the criticisms of the Pope constituted an attack that was unprecedented in modern times. In an article published by Il Fatto Quotidiano newspaper to mark the Pope’s 80th birthday last Saturday, Politi said: “It’s a systematic campaign of delegitimisation, which questions the very authority of the pontiff and the rightness of his guidance.”
A longstanding observer of Vatican affairs and author of the book Pope Francis among the Wolves, Politi said that the ideological battle resembled the one fought in the 1960s over the modernising reforms of the Second Vatican Council.
While Vatican factions had long fought among themselves, they always accepted the role of the Pope as referee, he said. “It’s absolutely new that the attacks should be levelled at the Pope.”
Last month four cardinals, including the conservative American Raymond Burke, wrote to the Pope asking him to clarify his guidance, which was published in a footnote to Amoris Laetitia (The Joy of Love), a teaching document issued last April. Some Catholics regard the apparent change in papal attitudes as overturning centuries of Christian moral teaching to fall into line with a secular world.
Politi wrote that the four cardinals represented a significant portion of the clergy who were resolutely opposed to changes in the church’s teaching on divorce, homosexuality and the role of women in the church.
Speaking yesterday, Politi compared the efforts to undermine the Pope’s authority to those of the Tea Party movement in the United States. “They kept trying to delegitimise Obama,” he said. “Of course they couldn’t topple him, but they did succeed in influencing the succession. A similar process is at work here and the aim is to prevent the election of another reformer.”
The Pope’s opponents see themselves as victims of persecution. Journalists from the conservative Catholic website lifesitenews.com said that they encountered an unprecedented climate of paranoia when they visited senior Vatican officials last month. “Many were afraid of being removed from their positions or of encountering severe public or private reprimands and personal accusations from those around the Pope or even from Francis himself,” the website wrote last week. “They are also anxious about the great damage being done to the Church and being helpless to stop it.”
Robert Mickens, editor of La Croix International and an experienced Vatican watcher, said the Pope’s critics were well organised but did not represent a significant Catholic constituency: “People in the pews are delighted with what the Pope is doing. His approval ratings are about 85 per cent.”
The conservatives would not be able to derail the Pope’s modernising reforms, he predicted. “People in parishes are not concerned about the church being too merciful.”
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