On the occasion of the anniversary of the election of Pope Francis on March 13, 2013, the mainstream press has dedicated several articles to a status report on his first four years on the throne of Saint Peter. Rather than quote these incidental commentaries, it seems to us more helpful to reprint certain analyses that have appeared in recent months. Coming from very different perspectives, their authors all agree on the fact that a deep division in the Church is setting in.
During the sermon that he gave in Poland on March 3, 2017 (see our article here), Bp. Bernard Fellay declared: “There are many contradictions, there is a battle between the bishops, among the cardinals, this is a new situation…. Rome is no longer united, but divided.” The Superior General of the Society of Saint Pius X is only confirming what the Pope reportedly said on his own, according to the German weekly magazine Der Spiegel on December 27, 2016:
“According to his own agenda, Francis no longer has much time to change things in the Church, for he himself said that he thought that his pontificate would last only four to five years, and that deadline has almost arrived. The Pope’s critics, in the Vatican and outside the Vatican, must nevertheless be prepared for other surprises. In his inner circle, Francis allegedly said about himself: ‘We must not rule out the possibility that I will go down in history as the one who divided the Catholic Church.’”
A de facto schism
On January 20, 2017, the Italian Vatican-watcher Marco Tosatti commented on an article by the German journalist Guido Horst that had appeared in the Tagespost on January 10.
Guido Horst, columnist for the German Catholic newspaper Tagespost, does not mince words in a short article on the state of the Church after Amoris laetitia. “A de facto schism,” he writes. If memory serves us, this term was already used in the recent past by the Auxiliary Bishop of Astana, Athanasius Schneider.
The fact that at the same time the newspaper run by the Secretariat of the Italian Episcopal Conference, L’Avvenire, dedicates an article to saying, on the contrary, that in reality everything is going well, and wonders, “who knows what it will take to put an end to a debate that seems absurd to more and more Catholics?”, is an indication of a division that is widening every day, instead of diminishing.
But let us read what Horst writes, in his article entitled: “A de facto schism”. He interprets the statements made by Cardinal Müller as a confirmation that “there will be no answer to these questions from Francis, in particular to the dubia of the four cardinals.”
But the answer has already come from Malta, Horst adds. When the two bishops from that island “instruct the pastors of the little insular State that each divorced-and-remarried person can decide for himself with God to receive Communion, this clearly means that each local church can do what it wants. The split is getting deeper. Florence against Rome, Poland against Argentina, Malta against Milan. This is what is called a de facto schism….”
The problem, Horst asserts, is that the Pope is mute. “The Pope is silent about the letter from the cardinals, and thus he indirectly refuses to make a clear statement about how the disputed paragraphs of Amoris laetitia should be read in the light of the statements of previous popes.” And of the Catechism of the Catholic Church, we might add. Thus “Rome is no longer an authority that brings clarity, but rather a calm observer silently watching how and how soon the unity of the Church’s pastoral ministry falls to pieces.” And the individual priests who are ultimately subject to all the pressures “are left alone”.
These are harsh words, particularly because they come from someone who certainly cannot be categorized as an opponent or critic of the current pontificate (Guido Horst contributes to the Tagespost, a liberal Catholic newspaper, and to the official website of the German Bishops’ Conference – Editor’s note.) Likewise, the commentary by Björn Odendahl on the German bishops’ website, Katholisch.de, is certainly in favor of the Pope; in it he deplores, as a progressive, the Pope’s silence: “In a way,” he writes, “the conservatives are right: the Pope’s words are not clear enough. He ought to speak up and quickly put an end to these developments that are harming the Church.”
In our opinion it is not very likely that he will do so, thus allowing the Church to undergo a division on a central topic like the Eucharist and Jesus’ words on marriage, a division that is probably unprecedented in modern times.
We think that he will not do it, because what he said to Archbishop Bruno Fort in April 2016 (to be precise, on May 3, 2016, during a conference on Amoris laetitia in which he presented what follows as a “jest” by the Pope. – Editor’s note) seems to us very eloquent. During the Synod, the Pope allegedly confided to him: “If we speak explicitly about Communion for the divorced-and-remarried, you have no idea what a mess those guys will make for us. Well, then, let’s not talk about it directly; do it in such a way that the premises are there, and afterwards I will be the one to draw the conclusions.”
Abp Forte was Special Secretary of the Synod of Bishops, the author of the controversial “interim report” that was disowned by the President of the Assembly, Cardinal Erdö, and to a large extent was not accepted by the working groups of the Synod. And Abp. Forte commented (on this attitude of the Pope): “Typical of a Jesuit.” He added that the Apostolic Exhortation “is not a new doctrine, but the merciful application of the perennial teaching.”
If the anecdote reported by Abp. Forte is true, and there is no reason to doubt it, we understand better the degree of confusion and ambiguity, as well as the diversity of interpretations, caused by the Apostolic Exhortation. In other words, a deliberate absence of clarity that is reminiscent of the secular polemics and accusations that have been aimed at the Society of Jesus for centuries. The product of a strategy implemented even before the proceedings of the 2014 Synod had commenced.
What does the “revolution” of Pope Francis consist of?
In the French weekly newspaper Valeurs Actuelles (January 7, 2017), Laurent Dandrieu wrote, in an article entitled “Francis, the pope who gives scandal”:
As unusual as it is, this quarrel at the highest levels (of the Church hierarchy) is no doubt not the last one of this pontificate: the leader of liberation theology, the Marxist version of the preferential option for the poor, who was sanctioned as such by John Paul II, Leonardo Boff has just declared that Pope Francis was “one of us” (meaning: in solidarity with liberation theology) and predicts other surprises from the Pope—particularly on the subject of married priests. Now the next Synod, in 2018, will deal with the theme of vocations. It is often maintained that a married priesthood would be the answer to the vocations crisis. But above all this is an issue brought up regularly by the adversaries of the Church, since priestly celibacy appears to them to be an intolerable sign of its refusal to bend the knee to the dictates of modernity. Which raises the question: Does the “revolution” of Pope Francis consist of bringing the Church back to its radical Gospel message, or of winning for the Church the favor of the secularized world? The judgment that history will pass on this pontificate will depend on the answer.
“Not to resist error is to approve of it.”
On January 18, three bishops from Kazakhstan, Abp. Tomash Peta, Metropolitan Archbishop of the Archdiocese of Saint Mary in Astana, Abp. Jan Pawel Lenga, Archbishop and Bishop emeritus of Karaganda, and Bp. Athanasius Schneider, Auxiliary Bishop of the Archdiocese of Saint Mary in Astana, issued an appeal for prayer:
Considering that the admission of so-called “remarried” divorced persons to the sacraments of Penance and Holy Eucharist without requiring them to live in continence is a danger to the faith and to the salvation of souls and furthermore constitutes an offense against God’s holy will; moreover, taking into consideration the fact that this pastoral practice can never be the expression of mercy, of the “via caritatis” [“way of charity”] or of the Church’s maternal way with regard to sinful souls, we issue with deep pastoral concern this urgent appeal for prayer that Pope Francis will revoke, clearly and unambiguously, the aforementioned pastoral guidelines that have already been adopted by some particular Churches. Such an act on the part of the visible Head of the Church would be a comfort for the pastors and for the faithful of the Church, according to the mandate that Christ, the supreme shepherd of souls, gave to the Apostle Peter, and through him to all his successors: “Strengthen your brethren!” (Luke 22:32).
May these words of a saintly pope and of Saint Catherine of Sienna, Doctor of the Church, be for everyone in the Church today a source of light and reassurance:
“Not to resist error is to approve of it; not to defend the truth is to stifle it” (Saint Felix III, Pope, †492). “Holy Father, God chose you in the Church so that you might be an instrument for eradicating heresy, confounding falsehood, exalting the Truth, dispelling darkness and manifesting the light” (Saint Catherine of Sienna, †1380).
When Pope Honorius I (625-638) adopted an ambiguous attitude toward the spread of the new heresy of Monothelitism, Saint Sophronius, Patriarch of Jerusalem, sent a bishop from Palestine to Rome, telling him: Travel to the Apostolic See, where the foundations of sacred doctrine are found, and do not stop praying until the Apostolic See condemns the new heresy. The condemnation then took place in 649 by Saint Martin I, pope and martyr.
(Sources: Tagespost/Stilum Curiae/Valeurs Actuelles – based on the French translation by benoitetmoi and the blog of J. Smits – DICI no. 351, dated March 17, 2017)
~ Steven C.