Category Archives: Catholicism
I learned the Bible, the first two books of it at least, if not at my mother’s knee, then up close on our old maroon sofa a couple years before I started Catholic school. That sofa was also where she read me the story of Little Black Sambo, who started out as a boy but ended up as a pancake; “Water Babies,” of which I have no memory but the strange title; “Tom Thumb,” as well as dozens of nursery rimes, all out of a set of handsome faux-leather red volumes called Journeys through Bookland.
The Bible stories came from another place, probably an abridged version for children. I have no memory of the book itself. What I do recall after all these years like old sepia family portraits are images of Noah’s wife turning into a pillar of salt for disobeying God’s command not to look back on the destruction of Sodom; the great flood Noah escaped by building an ark to save two of every living creature; the mugging of Benjamin by his brothers for his beautiful coat; and of course the bondage and rescue of the Israelites from Egypt. I was especially impressed by the plagues God inflicted on the Egyptians until the pharaoh relented—the frogs, the duel between the Jewish and Egyptian magicians that ended with the Jews’ team turning their staffs into snakes that ate up the Egyptians’, and of course the slaughter of all non-Jewish first-borns by the Angel of Death.
Then I turned five and my mother enrolled me in the parish school, where I never heard any of those Bible stories again….
“Chris Wallenska, Mister Wallenska (or, the preferred form, plain Mister) was fresh out of seven years of classics and philosophy. He was all of 24, although he seemed centuries beyond us in his knowledge of the world—the ancient Greek and Roman world, the only one that mattered. He taught us their languages as well as English and religion, a catechism class he deplored as theologically neanderthal. I remember him actually throwing the book, a thicker, more Jesuitical version of my elementary school’s, onto the floor in disgust when we reached the question regarding the effects of masturbation, which ranged from acne to sudden death. Any sign of rebellion in those days, a few years before Vatican II convened, seemed scandalously heroic, or just plain scandalous, depending on how much inclined you were toward nailing theses to church doors. I was no Martin Luther, but I thrilled at any display of dissent. …”
The other day I heard an interview with Cardinal Walter Kasper, currently on tour for the English edition of his book Mercy: The Essence of the Gospel and the Key to Christian Life (Pope Francis has himself just published a book called The Church of Mercy, mercy apparently being the theological flavor of the season). But I suspect the real reason the cardinal rated an interview on my local public radio station is because he’s known as “the pope’s theologian,” much as Cardinal Ratzinger (later Benedict XVI) was known as “the pope’s [recently sainted Pope John Paul’s] Rottweiler.” Having Kasper in studio must have seemed like the next best thing to having the pope himself there and a golden opportunity to pick the cardinal’s brains about the course of Roman Catholicism under Francis’s papacy.
But first the host Brian Lehrer, a gentle but intelligent interviewer, questioned Kasper about the meaning of the word mercy and the reason for its being so high up on the new pope’s agenda. The cardinal happily distinguished mercy from compassion (active versus passive), mercy from justice (complementary), the biblical origins of the virtue (Sermon on the Mount, among others). After several minutes of Q&A, though, little light had been shed on the subject either for the host (who is Jewish) or for me or, presumably, for other listeners to the program. But Lehrer had not denied Kasper his ten minutes for flogging the book, which was after all his immediate reason for appearing on the show or, for that matter, his being in the US in the first place.
Lehrer then moved on to the questions he, and much of his audience Catholic and non-Catholic alike, wanted answers to: Did the pope’s emphasis on mercy and understanding mean there would be any change to the church’s position on birth control or homosexuality or divorced and/or remarried Catholics receiving the Eucharist, etc.? To all of which Kasper replied in diplomatic and noncommittal terms. He said Catholics are already making up their own minds about birth control, though he reminded us the church is not against all kinds (presumably he was referring to the “rhythm” method). And in the case of Catholics who have divorced and remarried, that choice is their own responsibility.
If you’re one of those Catholics, ex-Catholics or non-Catholics who have been hoping for something truly different from this pope compared with his predecessors, if in other words you have been hoping for a reassertion of the kind of liberal attitude with which John XXIII shook up the church fifty years ago, I’d say the prospects are dim. John XXIII was an anomaly, a tragic mistake in the view of the church itself or at least that part of it that has put into power all popes since John XXIII and before.
The cardinal didn’t indicate anything had changed doctrinally for Catholics with the ascension of Cardinal Jorge Mario Bergoglio to the papal throne. In case you missed it, just a couple months back Pope Francis threatened the Mafiosi of southern Italy with eternal hellfire if they don’t mend their ways. As long as the church continues to keep hell (and heaven) in the picture, no amount of mercy-talk will change the fundamental use of fear and reward with which the church has always kept the faithful in line. Justice requires a hell by this logic, but it’s the sinner who condemns her/himself to eternal torment, not God, as the church sees it.
Kasper and the pope are simply staking out the themes of the new papacy, much as candidate Obama put forth the themes of his candidacy during the 2008 presidential campaign. Remember “Hope and Change”? The traditional John Paul/Benedict XVI authoritarianism (attended by the revelation of a church-wide, decades-long cover-up of priests’ sexual abuse of children) got nowhere in the developed world, however much the church’s continued harping on homosexuality, the use of condoms and an insistence on a males-only clergy appealed to the conservative mentality of the hierarchy and the faithful in Africa and Latin America where the church is doing quite well, thank you.
John XXIII’s papacy was an attempt to return the church to a more collegial governance combined with a “preferential preference for the poor” that spawned a Liberation Theology movement which the church itself, with the help of like-minded friends in the US government and its armed forces, has since been doing its best to suppress, sometimes with murder.
Two hundred years ago the papacy was a feeble office to which the rest of the church paid little attention. The Kings of France, not the pope, appointed that nation’s bishops, a shocking example of papal impotence by today’s standards. The revival of the papacy as a “unitary power,” to use the phrase favored by those who want the same kind of extreme authority for the president of the United States — a preeminent, unassailable last word in matters doctrinal and ecclesiastical — started, as best I can tell, with Napoleon’s agreement to put the pope back in the driver’s seat if he, the pope, sided with the Little Corporal in his Italian wars. The consolidation and expansion of papal power has continued under subsequent popes until today it is all but forgotten that ultimate power in the church used to reside in councils of bishops with the pope acting as first among equals. Today we assume the pope is not only the ultimate authority in matters of faith and morals but is the sole initiator of policy in those areas. No synod of bishops can do more than humbly offer advice. The pope is dictator, elected by a body of cardinals themselves appointed by, yes, previous popes. And, the last I heard, no ordinary Catholic or even ordinary priest or bishop gets to cast a ballot for anyone. The church is no more democratic than was the politburo, which also “elected” the head of the Soviet Union.
There are many good people who serve humanity in the name of Jesus — nuns who look after the most destitute cast-offs, who literally each day moping up the waste of people who have no chance of recovering from AIDS and other degenerative diseases. I know someone who has held babies who would not live out the night, would die untouched and unloved by anyone but those nuns. Those women don’t make the nightly news broadcasts.
There are others too, some of them clergy, who lead lives of dedication to the poor and who sometimes lose their lives because they do. The popes and bishops rarely represent these Catholics. The hierarchy’s preoccupation is with the institution of the church, just as it was a thousand years ago when they had the power to execute anyone who deviated from the doctrine they laid down. Berdoglio/Pope Francis did not get elected pope to upset a two-thousand-year-old organization that is still recovering from the changes attempted by his predecessor half a century ago.
We get the leaders we are willing to settle for, whether it’s in Rome or Washington. We will get different ones when we demand them. But I have yet to hear anyone call for a democratization of the Roman Catholic Church (admitting that I don’t get around much in Catholic or any other religious circles). The idea, I suspect, is not even up for discussion, just as the idea of ordinary people taking over their own political and economic destinies is not up for discussion, the failure or Bolshevik communism having apparently proven the inevitability of corporate feudalism and top-down, money-driven politics.
At the risk of sounding like yet another pie-in-the-sky/pinko idealist living in La La Land, I suggest reading Rudolph Rocker’s Anarchosyndicalism, written (elegantly) in 1938 and as fresh and full of good, practical ideas as anything you’ll come across. All it proposes is what has already been demonstrated in other parts of the world as well as right now in many places in the US: that ordinary people are quite capable of ordering their own lives and of cooperating with their neighbors to their mutual benefit.
Meanwhile, if you’re still a Catholic, I suggest you start asking for the basic right of any human being to elect the people who claim to have the right to lay down laws by which they, the faithful, will get to spend that part of their existence called eternity. Democracy was good enough for the earliest version of Christianity. Why not now?