Demystifying the Pope Francis Enigma
By Msgr. Hans Feichtinger
Every modern pope has had his own style. Paul VI was personally like a global student chaplain, intellectually sensitive and pained by the fact that so many were falling away from the Church. John Paul II was the international pastor, constantly on the move, proclaiming the truths of the faith and exhorting us to heroic virtues. Benedict XVI was the universal professor, who carefully thought about the most pressing intellectual issues facing the world today. Pope Francis? In true Jesuit fashion, he may be best characterized as the world’s spiritual director.
Consider the talk Francis gave to the cardinals and the staff of his curia with the long list of spiritual maladies that he wants them to address (December 22, 2014). Or look at some buzz lines from recent homilies at Santa Marta: the Church is a mother, not an entrepreneur; rigidity is the sign of a weak heart; theology is done on your knees; keep the temple clean—and do not scandalize the faithful by posting liturgical price lists; do not be afraid of surprises and of conversion. Think about how the pope repeatedly has likened modern forms of Christianity to ancient heresies. His homilies are like wake-up calls, at times hyperbolic, often provocative, reminders about the basic message of the gospel. Not to mention the pope’s unprotected speech in interviews, both in the air and on the ground. This is how the pope preaches his theology and spirituality.
Many of Francis’ pronouncements do not have the binding authority of obligatory teaching; i.e., they are not “magisterium” in the proper sense of the term—people are free to listen and pay attention or not, free to let themselves be challenged, motivated, or convinced. The Holy Father’s language touches the hearts of many, perhaps more than their minds—and presumably this is precisely the pope’s intention. He does not offer refined analysis, carefully weighing all aspects in order to arrive at affirmations that are beyond criticism. What he wants to do is surprise, challenge, provoke, or reassure, console, and support.
To appreciate the words of Pope Francis, it helps to remember the essential distinction between doctrine and theology. No theology can claim for itself the authority of the magisterium. Conversely, the magisterium cannot act as a substitute for theology. The distinction between doctrine and theology, however, is not clear to many who represent the pope’s pronouncements to the public. This is a problem, whether we and the pope like it or not, mostly because we are not used to making this distinction when reading papal pronouncements.
John Paul II and Benedict XVI worked hard composing the Catechism of the Catholic Church. Now Francis tells us: the Catechism is not enough. This is certainly true, but people make it sound as if he intends to abolish the Catechism altogether. All Christians, and the Church as a whole, are called to proclaim the faith truthfully and to live it authentically. We all know that there is never a perfect harmony between the precepts of the faith and how the Church and its members act; the solution to this problem is not to formulate a compromise—repentance and true reform has the aim of bringing our practice closer to the demands of the faith. This is where Francis puts his focus.
All popes need to be allowed the space to exercise their ministry as they see fit. But even more importantly, Catholics need to appreciate the enduring and radical difference between Christ and his deputy: The pope is here in order to ensure that no one and nothing else takes the place of Christ until the Lord himself returns. The pope, more than anyone else, is bound by the example of Christ, and needs to rely on his special assistance (what we call “grace of state”); he is the first of “all those who, holding to the truth, hand on the catholic and apostolic faith” (Missal, Roman Canon).
At the same time, the pope represents the Church before the world and before God.
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