benedict – Houghton STAR

Pope Francis I declared on Monday, the 15th of April, his solidarity with the controversial report by the Congregation for the Doctrine of the Faith (CDF) which was released last year, and his desire to advance Pope Benedict XVI’s goal of restructuring the Leadership Conference of Women Religious (LCWR) in the USA. This is his most controversial action since he entered office last month, as it has been widely misunderstood.

Benedict’s crackdown on the progressive nuns of the LCWR roused a significant amount of public ire last year, and Francis’ support of the reform comes as no surprise. While he is intent on building popular opinion of the Catholic Church, he is also conservative. Thus, although many had hoped that Francis would break with tradition on this issue as he has with many others in his short time in the Papal office, it was in full accordance with expectations that Archbishop Gerhard Ludwig Müller informed the LCWR of the pope’s decision on Monday.

In the US media, the conflict between the Vatican and the LCWR has been portrayed as one of “Pope versus Progressive Nuns” and as yet another instance of archaic Catholic dogma oppressing human progress. The matter is more complicated than that, however; although the nuns of the LCWR have indeed been reprimanded for spending “too much time” on social justice issues, and for deviating from traditional Catholic doctrine regarding contraceptives and homosexuality, the Vatican objection arises from the group’s divergence from traditional Catholic teachings regarding some key elements of Catholic doctrine.

The role of the CDF is to ensure that no heretical doctrines are taught by Catholic clergy—they were formerly known as the Office of the Holy Inquisition. Consequently, great weight has been lent to their assessment that LCWR has strayed far from Catholic doctrine. The nuns of the order have allegedly expressed the sentiment of “moving beyond Jesus,” as well as blatantly calling into question his divinity under the guise of progressive feminism. The CDF determined that they were espousing “significant doctrinal or moral content which often contradict or ignore magisterial teaching.” The members of the LCWR have contested the allegations by saying that they never officially supported such views, but the CDF, and now two Popes, have determined that their defense was inadequate to avoid hierarchical reform.

The LCWR is a religious order and therefore distinct from the regular clergy: its nuns do not fall under the jurisdiction of parish priests, bishops, or anyone besides their own intra-order superiors and the Pope. The Pope himself is the sole connecting point between the hierarchies of religious orders and regular clergy. That is why first Benedict and now Francis have had to intervene to correct the alleged doctrinal deviances of the wayward sisters.

There is room to question the fairness of the Papal action on this matter, however. Francis has been accused of repressing movements for social justice during the Argentine “Dirty War.” Also, by reforming the LCWR and bringing it back in line with Catholic doctrine, the Pope stands to gain favor with more conservative Catholics who have been offended by his recent deviations from tradition.

In a country where Protestant Christianity stands as the dominant religion and Roman Catholicism often seems to be at a disjoint with the operations of Rome, it can be easy to underestimate the significance of this past week’s events. On Ash Wednesday, Pope Benedict XVI said his last mass as the Church’s leader, and became the first Pope to resign in nearly 600 years, the last being Pope Gregory the XII in 1415. I admit that I myself (even as a Roman Catholic) didn’t fully realize the importance of this event until after thinking about it more closely. However, I believe that the resignation of Pope Benedict XVI creates an interesting situation for the future of the Catholic Church, in which the Church will either continue on its liberalizing path, or attempt to recover some of its lost traditionalism.

This is an interesting time in Catholic history. It is not hard to forget that just over 50 years ago the Catholic Church went through radical liturgical and theological changes that defined Roman Catholicism as we so know it today. These changes took place at the Second Vatican Council, the Church’s 21st ecumenical council. Among the most visible changes that the council made was a shift from a universal Latin liturgy to a liturgy that may be spoken in the vernacular of the particular congregation.

The change from a universal Latin Mass seems like a commonsensical move, I mean, doesn’t it make sense to hear a church service in your own language? But to Roman Catholics, this was a huge change, and it is difficult from our present-day perspective to appreciate just how radical it was. The Latin Mass has traditional roots that stretch back as early as the year 250 A.D and since the 16th Century it had been the official language of Catholic services worldwide. For Catholic theologians this was an important aspect of the Church’s practice, as it fostered unity not only with congregations worldwide, but also with the congregations across the historical spectrum. Unity of the believing body of Christ is among the irreducible goods for the Catholic, and the Latin Mass was among the most important tools for transcending cultural boundaries that may inhibit such unity.

However, Vatican II changed the liturgical framework, along with other things, in order to

better accommodate the Catholic Church to the modern world. But many believed that these decisions were compromising the Church’s distinctiveness and encouraging a liberally minded acceptance of wavering ideologies. At what point ought the Church attempt to accommodate for the increasingly pluralistic and scientific age, and when should the Church make the world accommodate to itself? This is a theologically difficult question, and to some, the Second Vatican Council made it loud and clear that the Catholic Church was ready to transgress its traditionally substantiated practices in order to meet the needs of the modern worldview.

But what does any of this have to do with the recent Pope’s resignation? Well, though Pope Benedict XVI has been labeled as a conservative, many forget that he, then known as Joseph Ratzinger, was one of the young theologians pushing for the Vatican II changes. Appearing at each of the Vatican II meetings in a business suit, young Ratzinger, along with Karol Wojtyla, (who would become Pope John Paul II) defended the belief that the Church needed serious changes if it were to remain effective in the changing world. Thus, Benedict XVI stands as one of the last active original members of the Second Vatican Council, and among the last of the original advocates of its general trajectory.

Therefore, the last two popes each had a personal investment in the post-Vatican II Catholic mission: which, generally put, is to seek ways in which the Church can change in order to improve its influence upon the world. Many traditionalists believe that this is almost entirely opposite to the Catholic Church’s mission, which they deem to be maintaining a historical and theological bridge between believers today and the apostle Peter, claimed to be the first pope of the Catholic Church. So, with Benedict XVI leaving his position as the leader of 1.2 billion believers, in what direction will the next pope lead the Church? Traditionalists may claim that now that a main advocate of Vatican II has exited the papacy, it is now time for a pope to attempt to re-emphaisize the Church’s traditional distinctiveness, as opposed to liberalism. Yet, others believe that the next pope may continue Vatican II’s liberalizing trajectory, perhaps enacting changes such as the ordination of women to the priesthood and a progression of LGBT rights. The papacy, leaving behind one of the original advocates of Vatican II, is at a crossroads. The cardinals hope to have elected a pope by Easter, which puts a deadline on the Catholic Church’s decision-making. Regardless of the direction in which this largest body of Christian believers goes, the Catholic Church’s next steps will have immense ramifications for the ongoing dialogue between the secular world and the Christian tradition.