Blog Mirror: Luther Classical College of Casper breaks ground on Casper’s first Lutheran college

 

Luther Classical College of Casper breaks ground on Casper’s first Lutheran college

A new development in Casper.

The Bishop of Rome.

By this time, most observant conservative Catholics are either so fatigued from Papal issuances that they either disregard them, or cringe when they come out. They seem to come out with a high degree of regularity.

And, while we don't technically have a new one, a "study document" issued by the Dicastery for Promoting Christian Unity has put out something that has the Pope's approval to be issued, that being something that looks at the role of the Papacy itself:

Now, it's a very large document, so I'm not going to attempt to put it all out here, and I haven't read all of it either.  So, we're going to turn to  The Pillar to find out what it holds.  The Pillar states:

What does it say? 

Helpfully, the text has a section summarizing the four sections (beginning on p106).

1) Regarding responses to Ut unum sint, the document says that the question of papal primacy is being discussed in “a new and positive ecumenical spirit.” 

“This new climate is indicative of the good relations established between Christian communions, and especially between their leaders,” it says. 

2) Concerning disputed theological questions, the text welcomes what it calls “a renewed reading” of the classic “Petrine texts,” which set out the Apostle Peter’s role in the Church.

“On the basis of contemporary exegesis and patristic research, new insights and mutual enrichment have been achieved, challenging some traditional confessional interpretations,” it notes. 

One particularly controversial issue, it says, is the Catholic conviction that the primacy of the Bishop of Rome was established de iure divino (by divine law), “while most other Christians understand it as being instituted merely de iure humano” (by human law). 

But the document says that new interpretations are helping to overcome “this traditional dichotomy, by considering primacy as both de iure divino and de iure humano, that is, being part of God’s will for the Church and mediated through human history.” 

Another enduring obstacle is the First Vatican Council. But the document says that here too there has been “promising progress,” thanks to ecumenical dialogues that seek “a ‘rereading’ or ‘re-reception’” of the Council’s decrees. 

This approach, it says, “emphasizes the importance of interpreting the dogmatic statements of Vatican I not in isolation, but in the light of their historical context, of their intention and of their reception — especially through the teaching of Vatican II.” 

Addressing this point in a June 13 Vatican News interview, Cardinal Koch said that since Vatican I’s “dogmatic definitions were profoundly conditioned by historical circumstances,” ecumenical partners were encouraging the Catholic Church to “seek new expressions and vocabulary faithful to the original intention, integrating them into an ecclesiology of communion and adapting them to the current cultural and ecumenical context.”  

“There is therefore talk of a ‘re-reception,’ or even ‘reformulation,’ of the teachings of Vatican I,” the Swiss cardinal explained. 

3) Summarizing the document’s third section, the text says that fresh approaches to disputed questions have “opened new perspectives for a ministry of unity in a reconciled Church.” 

Crucially, the document suggests there is a common understanding that although the first millennium of Christian history is “decisive,” it “should not be idealized nor simply re-created since the developments of the second millennium cannot be ignored and also because a primacy at the universal level should respond to contemporary challenges.”

From the ecumenical dialogues, it’s possible to deduce “principles for the exercise of primacy in the 21st century,” the text says. 

One is that there must be an interplay between primacy and synodality at every level of the Church. In other words, there is a need for “a synodal exercise of primacy.”

Synodality is notoriously difficult to define, but the document describes it at one point as “the renewed practice of the Synod of Bishops, including a broader consultation of the whole People of God.” 

4) Among the practical suggestions for a renewed exercise of the ministry of unity, the document highlights the possibility of “a Catholic ‘re-reception’, ‘re-interpretation’, ‘official interpretation’, ‘updated commentary’ or even ‘rewording’ of the teachings of Vatican I.” 

It also stresses appeals for “a clearer distinction between the different responsibilities of the Bishop of Rome, especially between his patriarchal ministry in the Church of the West and his primatial ministry of unity in the communion of Churches, both West and East.”  

“There is also a need to distinguish the patriarchal and primatial roles of the Bishop of Rome from his political function as head of state,” the text says, adding: “A greater accent on the exercise of the ministry of the pope in his own particular Church, the Diocese of Rome, would highlight the episcopal ministry he shares with his brother bishops, and renew the image of the papacy.” 

The new document appears months after Pope Francis restored the title “Patriarch of the West” among the list of papal titles in the Vatican’s annual yearbook, after it was dropped by his predecessor Benedict XVI. 

Commenting on that development at the June 13 Vatican press conference, Cardinal Koch said that neither Francis nor Benedict XVI offered detailed explanations for the change. 

“But I am convinced they did not want to do something against anyone, but both wanted to do something ecumenically respectful,” he commented. 

Another suggestion is for the Catholic Church to further develop its practice of synodality, particularly through “further reflection on the authority of national and regional Catholic bishops’ conferences, their relationship with the Synod of Bishops and with the Roman Curia.” 

Finally, the text mentions a request for regular meetings among Church leaders at a worldwide level, in a spirit of “conciliar fellowship.”

What does that mean?

Well, frankly, I don't grasp it.

Without having read it, I sort of vaguely grasp that the Pope, who recently revived using the title Patriarch of the West, is sort of modeling this view of the Papacy on the Churches of the East, sort of.  In the East, each Church is autocephalous, with the Patriarch of Constantinople holding a "first among equals" position.  I don't think the Pope intends to fully go in that direction, but vaguely suggest that the synodal model of the East should apply more in the West, and that as Patriarch of the West, perhaps the entire Apostolic Church could be reunited, and perhaps even sort of vaguely include the "mainline" Protestant Churches, by which we'd mean the Lutheran and Anglican Churches.

It sort of interestingly brings up the Zoghby Initiative of the 1970s, in which Melkite Greek Catholic Church bishop Elias Zoghby sought to allow for inter-communion between the Melkites and the Antiochian Orthodox Church after a short period of dialogue.  His position was, basically, that this reunion could occur with a two point profession of faith, those being a statement of belief in the teaching gof the Eastern Orthodox churches and being in communion with the Bishop of Rome as the first among the bishops "according to the limits recognized by the Holy Fathers of the East during the first millennium, before the separation."

Thing was, there really were no limits.  In the first thousand years before the separation it's pretty clear that the Pope was head of the Church.  Indeed, from the earliest days that was recognized.

Bishop Zoghby's initiative went nowhere and he's since passed on, but this sort of interestingly recalls it.  His effort received criticism from figures within Orthodoxy and the Roman Catholic Church, although a few Eastern Catholics admired it.  Here, I'd predict that conservative Catholics are not going to be too impressed.

Additionally, a recent problem barely noticed in the West is that the recent focus of Pope Francis on blessings for people in irregular unions, which is widely interpreted to mean homosexuals, has not only upset conservative Catholics, but Eastern Churches in some cases have backed away from the Catholic Church.  One Eastern Bishop who was getting quite close to Rome came out and stated that Fiducia Supplicans basically prevented any chance of reunion with his church.

This gets back to some things we've noted here before.  One is that this Papacy seems very focused on Europe, although the fact that this also looks towards the East cuts against that statement a bit.  Having said that, a good deal of the early focus of this Papacy was on European conditions, which have continued to be a problem as the German Church is outright ignoring Pope Francis to a large degree.  Loosening the role of the Papacy may stand to make those conditions worse, and probably won't bring the mainstream of the Lutherans and Anglicans in.  Which gets to the next point.  The Reformation is dying.

Seemingly hardly noticed is that the real story in Christianity, to a large degree, is the rapid decline in the old Reformation Protestant churches.  People like to note "well Catholic numbers are declining too", but frankly real statistical data shows that while there may be a decline, it's slight.  Indeed, what appears to be occurring in the Western World is that conversions to Catholicism offset departures. That's not growth, but what that sort of shows is the decline in cultural affiliation with a certain religion and, at least in the US, the end of the byproduct of the Kennedy Era Americanization of the Church.  Indeed, at the same time this is going on, the growth in Catholic conservatism and traditionalism in younger generations has grown too big to ignore.¹ At the same time, Eastern Catholic Churches are gaining members from outside their ethnic communities, and the Easter Orthodox are gaining adherents from conservative Protestants who are leaving their liberalizing denominations.

This is a study document, so it's not a proclamation.  Twenty years ago or maybe even ten, I would have thought this a really good idea.  My instinct now is that its time has passed.  While conservative Catholics hold their breaths about the upcoming next session of the Synod on Synodality, there's sort of a general sense of marking time here as well, and indeed, an uncomfortable one.  The current Papacy has is very near its end, everyone knows this, but it puts out a lot of material that's of a highly substantive, and often controversial, nature.  Much of this is going to have to be dealt with after this Papcy concludes. Both the volume and speed at which things are occurring may reflect this, as that knowledge operates against the clock, but it might also be a reason to slow down at the Vatican level, or even put a bit of a time-out on things.

Footnotes:

1.  Indeed, I was at Confession recently on an average Saturday and noted that as I was there a  young woman with her two children were waiting in front of me, with both children saying Rosaries and the mother wearing a chapel veil. Her mother came in and also was wearing one, and a stunning young woman of maybe 20 came in also wearing one.  Every woman, and most of them were young, were attired in that fashion.

It's a minor example, but very notable.  This is becoming common.

"A Snyodal Church In Mission", the VNA take.

Interestingly, the Vatican News Agency has a much different summation on the first step of the Snyod than the Catholic News Agency does.  So we'll take a look at it.

VNA's comments, like CNA's are online.  You can look them up there, but there's much less to its report. Still, some things are interesting.

We note:

The face of a synodal Church

Synodality is a first step. It is a term that the participants in the Synod themselves admit is “a term unfamiliar to many members of the People of God, causing some people confusion and concern” (1 f), including fears of a departure from tradition, a debasement of the hierarchical nature of the Church (1 g), a loss of power or, on the contrary, immobility and a lack of courage for change. “Synodal” and “synodality” are instead terms that “speak of a mode of being Church that integrates communion, mission, and participation”. So they indicate a way of living the Church, valuing differences and developing the active involvement of all. This begins with deacons, priests, and bishops: “A synodal Church cannot do without their voices” (1 n), we read. “We need an understanding of the reasons for resistance to synodality by some of them”.

I guess this means getting everyone involved, which frankly, this process has not done.  Only 1% of Catholics have particpated.

Mission

The document continues explaining that synodality goes hand in hand with mission. Hence, it is necessary that “Christian communities are to enter into solidarity with those of other religions, convictions and cultures, thus avoiding, on the one hand, the risk of self-referentiality and self-preservation, and on the other hand the risk of loss of identity” (2 e). In this new “pastoral style”, it would seem important to many to make “liturgical language more accessible to the faithful and more embodied in the diversity of cultures” (3 l).

I'll let that comment stand for itself.

The poor at the centre

Ample space in the Report is devoted to the poor, who ask the Church for “love”, understood as “respect, acceptance, and recognition” (4 a). “For the Church, the option for the poor and those at the margins is a theological category before being a cultural, sociological, political or philosophical category” (4 b), the document reiterates, identifying the poor not only as those who are materially impoverished, but also migrants; indigenous peoples; victims of violence and abuse (especially women), or racism and trafficking; people with addictions; minorities; abandoned elderly people; and exploited workers (4 c). Among “the most vulnerable of the vulnerable, on whose behalf constant advocacy is needed, [are] the unborn and their mothers”, the document continues. “The Assembly hears the cry of the ‘new poor’, produced by wars and terrorism that plague many countries on several continents, and the assembly condemns the corrupt political and economic systems that cause such strife”.

I'll let that also stand for itself.

Commitment of believers in the field of politics and for the common good

In this sense, the Church is urged to be committed both to the “public denunciation of the injustices” perpetrated by individuals, governments, and companies; and to active engagement in politics, associations, trade unions, popular movements (4f and 4g). At the same time, the consolidated action of the Church in the fields of education, health, and social assistance, “without any discrimination or the exclusion of anyone”, must not be neglected (4 k).

This is an intersting comment, but I think it's always been the case.

Migrants

There is also a focus on migrants and refugees, “many of whom bear the wounds of uprooting, war and violence”. They “often become a source of renewal and enrichment for the communities that welcome them and an opportunity to establish direct links with geographically distant churches” (5 d). Faced with increasingly hostile attitudes towards them, the General Assembly says, “We are called to practice an open welcome, to accompany them in the construction of a new life and to build a true intercultural communion among peoples”. Fundamental in this sense is “respect for the liturgical traditions and religious practices of migrants” as well as respect for their own language. For example, a word like “mission”, in contexts where “the proclamation of the Gospel was associated with colonization, even genocide”, is laden with “painful historical memories” and “hinders communion today” (5 e). “Evangelising in these contexts requires acknowledging mistakes made, learning a new sensitivity to these issues”, the document states.

I'll let this stand for itself.

Combating racism and xenophobia

Equal commitment and care is required of the Church “to engage decisively in education, in the culture of dialogue and encounter, combating racism and xenophobia, especially through pastoral formation” (5 p). It is also urgent to identify “systems within the Church that create or maintain racial injustice” (5 q).

And this as well.

This next one is interesting:

Eastern Churches

Remaining on the subject of migration, the Report looks to Eastern Europe and the recent conflicts that have caused the flow of numerous faithful from the Catholic East into territories with a Latin majority. It is necessary, the Assembly says, “for the local Latin-rite Churches, in the name of synodality, to help the Eastern faithful who have emigrated to preserve their identity and cultivate their specific heritage, without undergoing processes of assimilation is the request of the Fathers” (6c).

This reflects a change that occured some years ago, but also its interesting to note, as we recently did here, that there are "Latin Refugees" entering the Eastern Rite now, due to discontent over things just like, ironically enough, the Snyod, or perhaps more particularly discontent with the liberal branch of the Latin Rite where its prominent or at least in the news.

On the road to Christian unity

With regard to ecumenism, the Report speaks of a “spiritual renewal” that requires “processes of repentance and healing of the memory” (7c). It goes on to quote Pope Francis’ expression about an “ecumenism of the blood”; that is “Christians of different affiliations who give their lives for faith in Jesus Christ” (7d), and it mentions the proposal for an ecumenical martyrology (7o). The Report also reiterates that “collaboration among all Christians” is a resource “for healing the culture of hatred, division and war that pits groups, peoples and nations against each other”. It does not forget the issue of so-called mixed marriages, which are realities in which “it is possible to evangelize each other” (7 f).

This has long been the desire of the Church.  In some ways, a move toward what seems to be a species of less than autocephalous status for local churches, but in the neighborhood, might encourage this.

Clericalism

Many women present at the Synod “expressed deep gratitude for the work of priests and bishops”, but “also spoke of a Church that wounds" (9 f). “Clericalism, a chauvinist mentality, and inappropriate expressions of authority continue to scar the face of the Church and damage its communion”. A “profound spiritual conversion is needed as the foundation for any effective structural change”; and the General Assembly noted that “we desire to promote a Church in which men and women dialogue together… without subordination, exclusion, and competition” (9h).

Clericalism is constantly mentioned in the Latin Rite right now, but nobody really seems to have a good explanation of what it is.  

Opening the diaconate to women?

Various opinions on opening the diaconate to women were acknowledged (9 j): for some, it is “unacceptable because they consider it a discontinuity with Tradition”; for others, it would restore a practice of the early Church; still others see it as “an appropriate and necessary response to the signs of the times … that would find an echo in the hearts of many who seek new energy and vitality in the Church”. Then there are those who are concerned that opening the diaconate to women would involve “a worrying anthropological confusion, which, if granted, would marry the Church to the spirit of the age”. Fathers and mothers of the Synod ask to continue “Theological and pastoral research on the access of women to the diaconate”, making use of the results of the commissions specially set up by the Pope, as well as the theological, historical and exegetical research already carried out: “If possible”, they say, “the results of this research should be presented at the next Session of the Assembly” (9 n).

This was addressed in my earlier comments, but with only 1% of the Church weighing in, conclusions here should be approached with caution.

Deacons and formation

The Assembly then expresses gratitude to ordained ministers, who are “called to live their service to the People of God in a disposition of proximity to people, welcoming and listening to all, while cultivating a deep personal spirituality and a life of prayer” (11b). The Report warns against clericalism, a “distortion of the priestly vocation” that “needs to be challenged from the earliest stages of formation” by ensuring “close contact” with the people and those in need (11 c). The request is also expressed, along these lines, that seminaries or other courses of formation of candidates for the ministry be linked to the daily life of communities (11 e), in order“to avoid the risks of formalism and ideology that lead to authoritarian attitudes, and impede genuine vocational growth”.

Clericalism again.

Celibacy

Mention was made of the theme of celibacy, which received different evaluations during the assembly.” Its value is appreciated by all as richly prophetic and a profound witness to Christ”; the Report says, while noting that some ask “whether its appropriateness, theologically, for priestly ministry should necessarily translate into a disciplinary obligation in the Latin Church, above all in ecclesial and cultural contexts that make it more difficult. This discussion is not new but requires further consideration”.

This wasn't mentioned in the CNA report, but is here.  Seems like nothing was done other than to suggest it be studied.  

FWIW, I frankly don't see the absolute need to retain Priestly Celibacy, which puts me in an orthodox Catholic minority.

Bishops

There is ample reflection on the figure and role of the bishop, who is called to be “an example of synodality” (12 c) by exercising “co-responsibility”, understood as the involvement of other actors within the diocese and the clergy, so as to lighten the burden of “administrative and legal commitments” which can hinder his mission (12 e). Coupled with this, the bishop does not always find the human and spiritual support he needs, while “a certain sense of loneliness is not uncommon” (12 e).

This was addressed in the earlier comments as well but seems to suggest for devolvement of the bishop's duties.

Again, it might be noted that this was in fact once the case, which is why Italy has so many diocese. Bishops were once very local, and could be again. If this was done, it would require the church to act much more regionally.

There are good reason to do this, and good reasons not to, fwiw.

Formation (Part III)

A “synodal approach” is then requested for formation, with the recommendation that work be undertaken “on relationship and sexual education, to accompany young people as they mature in their personal and sexual identities and to support the maturation of those called to celibacy and consecrated chastity” (14 g). The Report emphasizes the importance of deepening “the dialogue between the human sciences” (14 h) so as to enable “careful consideration of matters that are controversial within the Church” (15 b) – that is, among other issues, matters “such as those relating to matters of identity and sexuality, the end of life, complicated marital situations, and ethical issues related to artificial intelligence”. Issues such as these are controversial precisely “because they pose new questions” in society and in the Church (15 g). “It is important to take the time required for this reflection and to invest our best energies in it, without giving in to simplistic judgments that hurt individuals and the Body of the Church”, the Report says, while recalling that “Church teaching already provides a sense of direction on many of these matters, but this teaching evidently still requires translation into pastoral practice”.

I'd suggest there are no "new questions", really, under the sun.  We only perceive questions that haven't come up for awhile to be new.

Indeed, a lot of the "new questions" were specifically dealt with by St. Paul in his letters.

Listening

With the same concern, the Report renews the invitation to hear and accompany “people who feel marginalized or excluded from the Church because of their marriage status, identity or sexuality”. “There was a deep sense of love, mercy and compassion felt in the Assembly for those who are or feel hurt or neglected by the Church, who want a place to call ‘home’ where they can feel safe, be heard and respected, without fear of feeling judged”, the document says, while insisting that “Christians must always show respect for the dignity of every person” (16 h).

The alarm bell here is "without being judged". The pathway of the Protestant churches has been to suspend judgment on everything, which suggest everything is okay.

Judgmentalism is dangerous, but suspending judgment also is.

Polygamy

In light of the experiences reported in the Synod hall by some members of the Synod from Africa, SECAM (Symposium of Episcopal Conferences of Africa and Madagascar) is encouraged to promote “a theological and pastoral discernment” on the topic of polygamy and the accompaniment of people in polygamous unions who are coming to faith” (16 q)

Now, this is interesting. What does it mean?

The Church has long held that polygamy is disallowed. What "theological and pastoral discernment” could be necessary?

This is the type of language that unintentionally (I think) suggest that the Church is going to open the doors to polygamy.  It probably means that a need exists to evangelize in Africa in polygamous cultures, which is no doubt a problem for those evangelizing.

Suffice it to say, it'll be worth listening in the wind to see if some in North America leap on this right away with the concept that "oh boy, multiple marriage is coming".  It won't be, but some will start suggesting it will.

Of course, if it came to the African church, and it won't, it would have to come to the church worldwide.  That would be truly radical, but it won't occur.

Digital culture

Finally, the Synthesis Report speaks of the digital environment: “It is up to us to reach today's culture in all spaces where people seek meaning and love, including the spaces they enter through their cell phones and tablets” (17 c), bearing in mind that the internet “can also cause harm and injury, such as through intimidation, disinformation, sexual exploitation, and addiction”. The Report adds, “There is an urgent need to consider how the Christian community can support families in ensuring that the online space is not only safe but also spiritually life-giving” (17 f).

All true, but also not new.

Suit over LDS Temple in Cody.

Churches of the West: Churches of the West: City of Cody issues building...: We posted this yesterday.  Churches of the West: City of Cody issues building permit for LDS Temple. : Citing, amongst other things, a lack ...

A new lawsuit has been filed maintaining, apparently, that the P&Z Board in Cody was biased towards the applicants. 

City of Cody issues building permit for LDS Temple.

Citing, amongst other things, a lack of resources to fight a long legal battle, the City of Cody has issued a building permit for a new Latter Day Saints temple in Cody.

The structure, to be built on Skyline Drive, has been a major source of controversy due to its location.

Blog Mirror: Tale Of 2 LDS Temples: Casper’s On Fast Track While Plans For Cody’s Protested

Interesting news story on construction of a religious building, and controversy. . . and lack of it.

Tale Of 2 LDS Temples: Casper’s On Fast Track While Plans For Cody’s Protested

Skyline Drive dominates Cody's horizon, which is a big part of the reason for the controversy there.

I don't have a comment on this, nor should I.  I don't live in Cody, and what occurs there in regard to something of this type isn't my affair.  Rather, what I'd point out, as a blog that deals with church architecture, that contemporary LDS Temples are obviously all the same, and indeed, they're basically sort of a kit.  As a person who likes every religious building to be unique, I find that a bit sad.   According to the LDS site this particular style, which they term "modular", is new to the 2020s.

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Blog Mirror: After 60 Years, Priests Who Hold Services In Yellowstone Told They Can’t Stay Overnight In Park

 

After 60 Years, Priests Who Hold Services In Yellowstone Told They Can’t Stay Overnight In Park

Churches of the East: Pope adds Coptic Orthodox martyrs to Catholic calendar

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Ash Wednesday 2022. A day of fasting and prayer for Peace.

Today, March 2, 2022, is Ash Wednesday for this year.

The Pope has also asked for it to be a day of fasting for peace, with the war in Ukraine in mind.

St. John's Ukrainian Catholic Church. Belfield, North Dakota

Belfield, North Dakota has a population of 800 people and four Catholic Churches, which says something about the nature of this region of the United States.  One of those four, St. John's, is a Ukrainian Catholic Church.

We featured a Ukrainian Catholic Church here for the first time yesterday.  Here we are doing it for a second time in the same region, and in fact at a location that's only a few miles down the highway from the one we featured yesterday.

In parts of the United States we've featured before, such as East Texas, seeing something like this in regards to Baptist churches wouldn't be unusual.  Here we're seeing a much different cultural history at work, and a very interesting one at that.

Lex Anteinternet: Cliffnotes of the Zeitgeist Part XXVII. The Pope Francis Followup Edition.

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Pity poor Pope Francis, whatever he says, he makes people mad.

Recently I posted on Durveger's Law and American politics.  A similar law, it seems, applies to people's views of whatever the Pope is doing, even though only the College of Cardinals cast a vote on his election, and there's no "first past the post" type system.  Americans, or at least Americans, having divided themselves into liberals and conservatives, try to pigeonhole everyone else into the same left/right divide.  And this includes American Catholics.

Pope Francis just won't go there.

Early in his papacy, he issued Laudato si', which addressed a lot of issue, including economics.* While what he said wasn't really that much different from earlier Popes, and various Popes have been critical of capitalism as well as socialism, this has somehow been missed in recent years by Americans.  Indeed, while the Papacy has been very hostile to communism, and quite hostile to socialism, its treatment of capitalism has been far from praiseworthy.  It's worth remembering that distributism came about due to a Papal Encyclical.  Most Americans, including most American Catholics, don't know what distributism is, however.

The year before last, he followed up on his economic comments with an epic length letter on economics, called Fratelli Tutti.  Maybe because of other events, that one was largely missed.

Anyhow, his economic comments convinced some American conservatives including Catholic conservatives that the Pope must be a hard left socialist, even though there was certainly no evidence of that.

Problems really ensued, however, when the Pope issued Amoris Laetitia, which contained some vague language and which resulted in the issuance of a Dubia by several cardinals seeking clarification. The reason for this is that the encyclical could be read to suggest, maybe, that the Pope seemed to be taking a position contrary to earlier Popes in regard to the Sacraments and couples that were outside marital norms of the Church, or not.  At least the very careful Catholic intellectual Fr. Hugh Barbour suggested that it was being misread and reflected certain European conditions rather than those outside of Europe, and had to be carefully considered, but others were not so convinced.

The Pope, to the consternation of many, never answered the Dubia but, interestingly enough, it seems that Pope Emeritus Benedict actually may have, something that's been missed.  That this happened might, or might not, be an indication of a soft message from Pope Francis, and if so it would be a very conservative one.

Indeed, while not really recalled much now, the Pope's early comments on homosexuality were certainly very conservative, and have continued to be.

Anyhow, late last year and then again early this year, the Pope clearly had enough of Rad Trads who were being aggressive about everything and he has acted to enormously restrict the Tridentine Mass.  And he also sent the Church into a Snyodal process, both of which have arched up the backs of conservatives, although I suspect the latter is a way of taking the wind out of the sails of the German bishops who seem to be headed towards a liberal schism.

So, just when people think they have him figured out, he makes a blunt statement about childish couples, suggesting they're selfish.  

And now he's commenting on "cancel culture".

The part of his statement making waves is the following one.

The diminished effectiveness of many international organizations is also due to their members entertaining differing visions of the ends they wish to pursue. Not infrequently, the centre of interest has shifted to matters that by their divisive nature do not strictly belong to the aims of the organization. As a result, agendas are increasingly dictated by a mindset that rejects the natural foundations of humanity and the cultural roots that constitute the identity of many peoples. As I have stated on other occasions, I consider this a form of ideological colonization, one that leaves no room for freedom of expression and is now taking the form of the “cancel culture” invading many circles and public institutions. Under the guise of defending diversity, it ends up cancelling all sense of identity, with the risk of silencing positions that defend a respectful and balanced understanding of various sensibilities. A kind of dangerous “one-track thinking” [pensée unique] is taking shape, one constrained to deny history or, worse yet, to rewrite it in terms of present-day categories, whereas any historical situation must be interpreted in the light of a hermeneutics of that particular time, not that of today.

Hmmm. . . some things in there are pretty liberal. . . and some quite conservative.

And predictably it enraged some on the far left, who amusingly dragged out the same historically ill-informed diatribes used by Protestant "reformers" during the Reformation, an interesting example of how fake history never goes away.

Will conservatives take a second look?

My guess is not.

Here's his most recent address, the wave making parts highlighted

ADDRESS OF HIS HOLINESS POPE FRANCIS
TO THE MEMBERS OF THE DIPLOMATIC CORPS ACCREDITED TO THE HOLY SEE

Benediction Hall
 Monday, 10 January 2022

________________________________

Your Excellencies, Ladies and Gentlemen!

Yesterday concluded the liturgical season of Christmas, a privileged period for cultivating family relationships, from which we can at times be distracted and distant due to our many commitments during the year. Today we want to continue in that spirit, as we once more come together as a large family which discusses and dialogues. In the end, that is the aim of all diplomacy: to help resolve disagreements arising from human coexistence, to foster harmony and to realize that, once we pass beyond conflict, we can recover a sense of the profound unity of all reality.

I am therefore particularly grateful to you for taking part today in our annual “family gathering”, a propitious occasion for exchanging good wishes for the New Year and for considering together the lights and shadows of our time. I especially thank the Dean, His Excellency Mr George Poulides, the Ambassador of Cyprus, for his gracious address to me in the name of the entire Diplomatic Corps. Through all of you, I extend my affectionate greetings to the peoples you represent.

Your presence is always a tangible sign of the attention your countries devote to the Holy See and its role in the international community. Many of you have come from other capital cities for today’s event, thus joining the numerous Ambassadors residing in Rome, who will soon be joined by the Swiss Confederation.

Dear Ambassadors,

In these days, we are conscious that the fight against the pandemic still calls for a significant effort on the part of everyone; certainly, the New Year will continue to be demanding in this regard. The coronavirus continues to cause social isolation and to take lives. Among those who have died, I would like to mention the late Archbishop Aldo Giordano, an Apostolic Nuncio who was well-known and respected in the diplomatic community. At the same time, we have realized that in those places where an effective vaccination campaign has taken place, the risk of severe repercussions of the disease has decreased.

It is therefore important to continue the effort to immunize the general population as much as possible. This calls for a manifold commitment on the personal, political and international levels. First, on the personal level. Each of us has a responsibility to care for ourself and our health, and this translates into respect for the health of those around us. Health care is a moral obligation. Sadly, we are finding increasingly that we live in a world of strong ideological divides. Frequently people let themselves be influenced by the ideology of the moment, often bolstered by baseless information or poorly documented facts. Every ideological statement severs the bond of human reason with the objective reality of things. The pandemic, on the other hand, urges us to adopt a sort of “reality therapy” that makes us confront the problem head on and adopt suitable remedies to resolve it. Vaccines are not a magical means of healing, yet surely they represent, in addition to other treatments that need to be developed, the most reasonable solution for the prevention of the disease.

A political commitment is thus needed to pursue the good of the general population through measures of prevention and immunization that also engage citizens so that they can feel involved and responsible, thanks to a clear discussion of the problems and the appropriate means of addressing them. The lack of resolute decision-making and clear communication generates confusion, creates mistrust and undermines social cohesion, fueling new tensions. The result is a “social relativism” detrimental to harmony and unity.

In the end, a comprehensive commitment on the part of the international community is necessary, so that the entire world population can have equal access to essential medical care and vaccines. We can only note with regret that, for large areas of the world, universal access to health care remains an illusion. At this grave moment in the life of humanity, I reiterate my appeal that governments and concerned private entities demonstrate a sense of responsibility, developing a coordinated response at every level (local, national, regional, global), through new models of solidarity and tools to strengthen the capabilities of those countries in greatest need. In particular, I would urge all states, who are working to establish an international instrument on pandemic preparedness and response under the aegis of the World Health Organization, to adopt a policy of generous sharing as a key principle to guarantee everyone access to diagnostic tools, vaccines and drugs. Likewise, it is appropriate that institutions such as the World Trade Organization and the World Intellectual Property Organization adapt their legal instruments lest monopolistic rules constitute further obstacles to production and to an organized and consistent access to healthcare on a global level.

Dear Ambassadors,

Last year, thanks also to the lessening of the restrictions put in place in 2020, I had occasion to receive many Heads of State and Governments, as well as various civil and religious authorities.

Among those many meetings, I would like to mention that of 1 July 2021, devoted to reflection and prayer for Lebanon. To the beloved Lebanese people, who are working to find a solution to the economic and political crisis that has gripped the nation, I wish today to renew my closeness and my prayers. At the same time, I trust that necessary reforms and the support of the international community will help the country to persevere in its proper identity as a model of peaceful coexistence and brotherhood among the different religions.

In the course of 2021, I was also able to resume my Apostolic Journeys. In March, I had the joy of travelling to Iraq. Providence willed this, as a sign of hope after years of war and terrorism. The Iraqi people have the right to regain their dignity and to live in peace. Their religious and cultural roots go back thousands of years: Mesopotamia is a cradle of civilization; it is from there that God called Abraham to inaugurate the history of salvation.

In September, I travelled to Budapest for the conclusion of the International Eucharistic Congress, and thereafter to Slovakia. It was an opportunity for me to meet with the Catholic faithful and Christians of other confessions, and to dialogue with the Jewish community. I likewise travelled to Cyprus and Greece, a Journey that remains vivid in my memory. That visit allowed me to deepen ties with our Orthodox brothers and to experience the fraternity existing between the various Christian confessions.

A very moving part of that Journey was my visit to the island of Lesbos, where I was able to see at first hand the generosity of all those working to provide hospitality and assistance to migrants, but above all, to see the faces of the many children and adults who are guests of these centres of hospitality. Their eyes spoke of the effort of their journey, their fear of an uncertain future, their sorrow for the loved ones they left behind and their nostalgia for the homeland they were forced to depart. Before those faces, we cannot be indifferent or hide behind walls and barbed wires under the pretext of defending security or a style of life. This we cannot do.

Consequently, I thank all those individuals and governments working to ensure that migrants are welcomed and protected, and to support their human promotion and integration in the countries that have received them. I am aware of the difficulties that some states encounter in the face of a large influx of people. No one can be asked to do what is impossible for them, yet there is a clear difference between accepting, albeit in a limited way, and rejecting completely.

There is a need to overcome indifference and to reject the idea that migrants are a problem for others. The results of this approach are evident in the dehumanization of those migrants concentrated in hotspots where they end up as easy prey to organized crime and human traffickers, or engage in desperate attempts to escape that at times end in death. Sadly, we must also note that migrants are themselves often turned into a weapon of political blackmail, becoming a sort of “bargaining commodity” that deprives them of their dignity.

Here I would like to renew my gratitude to the Italian authorities, thanks to whom several persons were able to come with me to Rome from Cyprus and Greece. This was a simple yet meaningful gesture. To the Italian people, who suffered greatly at the beginning of the pandemic, but who have also shown encouraging signs of recovery, I express my heartfelt hope that they will always maintain their characteristic spirit of generosity, openness and solidarity.

At the same time, I consider it essential that the European Union arrive at internal cohesion in handling migration movements, just as it did in dealing with the effects of the pandemic. There is a need to adopt a coherent and comprehensive system for coordinating policies on migration and asylum, with a view to sharing responsibility for the reception of migrants, the review of requests for asylum, and the redistribution and integration of those who can be accepted. The capacity to negotiate and discover shared solutions is one of the strong points of the European Union; it represents a sound model for a farsighted approach to the global challenges before us.

Nonetheless, the migration issue does not regard Europe alone, even though it is especially affected by waves of migrants coming from Africa and from Asia. In recent years, we have witnessed, among others, an exodus of Syrian refugees and, more recently, the many people who have fled Afghanistan. Nor can we overlook the massive migration movements on the American continent, which press upon the border between Mexico and the United States of America. Many of those migrants are Haitians fleeing the tragedies that have struck their country in recent years.

The issue of migration, together with the pandemic and climate change, has clearly demonstrated that we cannot be saved alone and by ourselves: the great challenges of our time are all global. It is thus troubling that, alongside the greater interconnection of problems, we are seeing a growing fragmentation of solutions. It is not uncommon to encounter unwillingness to open windows of dialogue and spaces of fraternity; this only fuels further tensions and divisions, as well as a generalized feeling of uncertainty and instability. What is needed instead is a recovery of our sense of shared identity as a single human family. The alternative can only be growing isolation, marked by a reciprocal rejection and refusal that further endangers multilateralism, the diplomatic style that has characterized international relations from the end of the Second World War to the present time.

For some time now, multilateral diplomacy has been experiencing a crisis of trust, due to the reduced credibility of social, governmental and intergovernmental systems. Important resolutions, declarations and decisions are frequently made without a genuine process of negotiation in which all countries have a say. This imbalance, now dramatically evident, has generated disaffection towards international agencies on the part of many states; it also weakens the multilateral system as a whole, with the result that it becomes less and less effective in confronting global challenges.

The diminished effectiveness of many international organizations is also due to their members entertaining differing visions of the ends they wish to pursue. Not infrequently, the centre of interest has shifted to matters that by their divisive nature do not strictly belong to the aims of the organization. As a result, agendas are increasingly dictated by a mindset that rejects the natural foundations of humanity and the cultural roots that constitute the identity of many peoples. As I have stated on other occasions, I consider this a form of ideological colonization, one that leaves no room for freedom of expression and is now taking the form of the “cancel culture” invading many circles and public institutions. Under the guise of defending diversity, it ends up cancelling all sense of identity, with the risk of silencing positions that defend a respectful and balanced understanding of various sensibilities. A kind of dangerous “one-track thinking” [pensée unique] is taking shape, one constrained to deny history or, worse yet, to rewrite it in terms of present-day categories, whereas any historical situation must be interpreted in the light of a hermeneutics of that particular time, not that of today.

Multilateral diplomacy is thus called to be truly inclusive, not canceling but cherishing the differences and sensibilities that have historically marked various peoples. In this way, it will regain credibility and effectiveness in facing the challenges to come, which will require humanity to join together as one great family that, starting from different viewpoints, should prove capable of finding common solutions for the good of all. This calls for reciprocal trust and willingness to dialogue; it entails “listening to one another, sharing different views, coming to agreement and walking together”. Indeed, “dialogue is the best way to realize what ought always to be affirmed and respected apart from any ephemeral consensus”.  Nor should we overlook “the existence of certain enduring values”. Those are not always easy to discern, but their acceptance “makes for a robust and solid social ethics. Once those fundamental values are adopted through dialogue and consensus, we realize that they rise above consensus”. Here I wish to mention in particular the right to life, from conception to its natural end, and the right to religious freedom.

In this regard, in recent years we have seen a growing collective awareness of the urgent need to care for our common home, which is suffering from the constant and indiscriminate exploitation of its resources. Here I think especially of the Philippines, struck in these last weeks by a devastating typhoon, and of other nations in the Pacific, made vulnerable by the negative effects of climate change, which endanger the lives of their inhabitants, most of whom are dependent on agriculture, fishing and natural resources.

Precisely this realization should impel the international community as a whole to discover and implement common solutions. None may consider themselves exempt from this effort, since all of us are involved and affected in equal measure. At the recent COP26 in Glasgow, several steps were made in the right direction, even though they were rather weak in light of the gravity of the problem to be faced. The road to meeting the goals of the Paris Agreement is complex and appears to be long, while the time at our disposal is shorter and shorter. Much still remains to be done, and so 2022 will be another fundamental year for verifying to what extent and in what ways the decisions taken in Glasgow can and should be further consolidated in view of COP27, planned for Egypt next November.

Your Excellencies, Ladies and Gentlemen!

Dialogue and fraternity are two essential focal points in our efforts to overcome the crisis of the present moment. Yet “despite numerous efforts aimed at constructive dialogue between nations, the deafening noise of war and conflict is intensifying”.  The entire international community must address the urgent need to find solutions to endless conflicts that at times appear as true proxy wars.

I think first of Syria, where the country’s rebirth does not yet clearly appear on the horizon. Even today, the Syrian people mourn their dead and the loss of everything, and continue to hope for a better future. Political and constitutional reforms are required for the country to be reborn, but the imposition of sanctions should not strike directly at everyday life, in order to provide a glimmer of hope to the general populace, increasingly caught in the grip of poverty.

Nor can we overlook the conflict in Yemen, a human tragedy that has gone on for years, silently, far from the spotlight of the media and with a certain indifference on the part of the international community, even as it continues to claim numerous civil victims, particularly women and children.

In the past year, no steps forward were made in the peace process between Israel and Palestine. I would truly like to see these two peoples rebuild mutual trust and resume speaking directly to each other, in order to reach the point where they can live in two states, side by side, in peace and security, without hatred and resentment, but the healing born of mutual forgiveness.

Other sources of concern are the institutional tensions in Libya, the episodes of violence by international terrorism in the Sahel region, and the internal conflicts in Sudan, South Sudan and Ethiopia, where there is need “to find once again the path of reconciliation and peace through a forthright encounter that places the needs of the people above all else”. 

Profound situations of inequality and injustice, endemic corruption and various forms of poverty that offend the dignity of persons also continue to fuel social conflicts on the American continent, where growing polarization is not helping to resolve the real and pressing problems of its people, especially those who are most poor and vulnerable.

Reciprocal trust and readiness to engage in calm discussion should also inspire all parties at stake, so that acceptable and lasting solutions can be found in Ukraine and in the southern Caucasus, and the outbreak of new crises can be avoided in the Balkans, primarily in Bosnia and Herzegovina.

Dialogue and fraternity are all the more urgently needed for dealing wisely and effectively with the crisis which for almost a year now has affected Myanmar; its streets, once places of encounter, are now the scene of fighting that does not spare even houses of prayer.

Naturally, these conflicts are exacerbated by the abundance of weapons on hand and the unscrupulousness of those who make every effort to supply them. At times, we deceive ourselves into thinking that these weapons serve to dissuade potential aggressors. History and, sadly, even daily news reports, make it clear that this is not the case. Those who possess weapons will eventually use them, since as Saint Paul VI observed, “a person cannot love with offensive weapons in his hands”. Furthermore, “When we yield to the logic of arms and distance ourselves from the practice of dialogue, we forget to our detriment that, even before causing victims and ruination, weapons can create nightmares”. Today these concerns have become even more real, if we consider the availability and employment of autonomous weapon systems that can have terrible and unforeseen consequences, and should be subject to the responsibility of the international community.

Among the weapons humanity has produced, nuclear arms are of particular concern. At the end of December last, the Tenth Review Conference of the parties to the Treaty on the Non-Proliferation of Nuclear Weapons, which was to meet in New York in these days, was once again postponed due to the pandemic. A world free of nuclear arms is possible and necessary. I therefore express my hope that the international community will view that Conference as an opportunity to take a significant step in this direction. The Holy See continues steadfastly to maintain that in the twenty-first century nuclear arms are an inadequate and inappropriate means of responding to security threats, and that possession of them is immoral. Their production diverts resources from integral human development and their employment not only has catastrophic humanitarian and environmental consequences, but also threatens the very existence of humanity.

The Holy See likewise considers it important that the resumption of negotiations in Vienna on the nuclear accord with Iran (the Joint Comprehensive Plan of Action) achieve positive results, in order to guarantee a more secure and fraternal world.

Dear Ambassadors!

In my Message for the World Day of Peace celebrated on 1 January last, I sought to highlight several factors that I consider essential for promoting a culture of dialogue and fraternity.

Education holds a special place, since it trains the younger generation, the future and hope of the world. Education is in fact the primary vehicle of integral human development, for it makes individuals free and responsible. The educational process is slow and laborious, and can lead at times to discouragement, but we can never abandon it. It is an outstanding expression of dialogue, for no true education can lack a dialogical structure. Education likewise gives rise to culture and builds bridges of encounter between peoples. The Holy See wished to stress the importance of education also by its participation in Expo 2021 in Dubai, with a pavilion inspired by the theme of the Expo: “Connecting Minds, Creating the Future”.

The Catholic Church has always recognized and valued the role of education in the spiritual, moral and social growth of the young. It pains me, then, to acknowledge that in different educational settings – parishes and schools – the abuse of minors has occurred, resulting in serious psychological and spiritual consequences for those who experienced them. These are crimes, and they call for a firm resolve to investigate them fully, examining each case to ascertain responsibility, to ensure justice to the victims and to prevent similar atrocities from taking place in the future.

Despite the gravity of such acts, no society can ever abdicate its responsibility for education. Yet, regrettably, state budgets often allocate few resources for education, which tends to be viewed as an expense, instead of the best possible investment for the future.

The pandemic prevented many young people from attending school, to the detriment of their personal and social development. Modern technology enabled many young people to take refuge in virtual realities that create strong psychological and emotional links but isolate them from others and the world around them, radically modifying social relationships. In making this point, I in no way intend to deny the usefulness of technology and its products, which make it possible for us to connect with one another easily and quickly, but I do appeal urgently that we be watchful lest these instruments substitute for true human relationships at the interpersonal, familial, social and international levels. If we learn to isolate ourselves at an early age, it will later prove more difficult to build bridges of fraternity and peace. In a world where there is just “me”, it is difficult to make room for “us”.

The second thing that I would like to mention briefly is labour, “an indispensable factor in building and keeping peace. Labour is an expression of ourselves and our gifts, but also of our commitment, self-investment and cooperation with others, since we always work with or for someone else. Seen in this clearly social perspective, the workplace enables us to learn to make our contribution towards a more habitable and beautiful world”. 

We have seen that the pandemic has sorely tested the global economy, with serious repercussions on those families and workers who experienced situations of psychological distress even before the onset of the economic troubles. This has further highlighted persistent inequalities in various social and economic sectors. Here we can include access to clean water, food, education and medical care. The number of people falling under the category of extreme poverty has shown a marked increase. In addition, the health crisis forced many workers to change professions, and in some cases forced them to enter the underground economy, causing them to lose the social protections provided for in many countries.

In this context, we see even more clearly the importance of labour, since economic development cannot exist without it, nor can it be thought that modern technology can replace the surplus value of human labour. Human labour provides an opportunity for the discovery of our personal dignity, for encounter with others and for human growth; it is a privileged means whereby each person participates actively in the common good and offers a concrete contribution to peace. Here too, greater cooperation is needed among all actors on the local, national, regional and global levels, especially in the short term, given the challenges posed by the desired ecological conversion. The coming years will be a time of opportunity for developing new services and enterprises, adapting existing ones, increasing access to dignified work and devising new means of ensuring respect for human rights and adequate levels of remuneration and social protection.

Your Excellencies, Ladies and Gentlemen,

The prophet Jeremiah tells us that God has “plans for [our] welfare and not for evil, to give [us] a future and a hope” (29:11). We should be unafraid, then, to make room for peace in our lives by cultivating dialogue and fraternity among one another. The gift of peace is “contagious”; it radiates from the hearts of those who long for it and aspire to share it, and spreads throughout the whole world. To each of you, your families and the peoples you represent, I renew my blessing and offer my heartfelt good wishes for a year of serenity and peace.

Thank you!

So, one week the Pope suggests that furbabies aren't babies at all, and that it's selfish to avoid children, a very conservative, and very Catholic, position.  Now he follows it up with a suggestion that cancel culture is a bad thing, yet another conservative position.  

It's pretty hard to get radical left wing out of that.

And it's hard to really place him in that right/left divide. 

All of which suggests that he should get more credit than he does, and that his statements should be carefully watched, including by conservatives like me.