For the past four-plus years, faithful Catholics have bent over backwards to give Pope Francis the benefit of the doubt, telling themselves that the Argentine Jesuit means well, that he is a faithful son of the Church, that he like his immediate predecessors has an enduring love of Catholicism and Western civilization, even if at times he comes across as ambiguous, contradictory, and intellectually deficient. The NOR, more than most Catholic-oriented journals, has published critical assessments of Franciss confusing statements, pontifical missteps, muddled theological writings, and misguided initiatives (we have an entire online dossier devoted to this pontificate: http://www.newoxfordreview.org/dossier.jsp?did=dossier-francis). Nevertheless, we have always approached the subject with an eye toward giving Francis the benefit of the doubt. We respect the Petrine ministry and we respect the office, but that presupposes the man elected to that office respects the ministry too. The time has come to offer an unvarnished look at the fruits of this papacy and to suggest that we move beyond giving Francis the so-called benefit of the doubt. Frankly, doubt is no longer an issue. Four-and-a-half years of evidence shows that Francis has fomented division, preached politics over the Gospel, and conducted himself more like a South American strongman than a vicar of Christ.
Leaving aside for now the theological hubbub and ensuing kerfuffle surrounding Franciss controversial apostolic exhortation Amoris Laetitia (see Amoris Laetitia: What Is Pope Francis Up To? by Anthony Giambrone, O.P., June), his accommodation and appeasement of Islam (see Pope Franciss Appeasement Plan: Securing a False Peace with Iran by Timothy D. Lusch, June 2016), his enigmatic comments on shared communion (see Francis & the Lutherans: Intercommunion Confusion New Oxford Note, Jan.-Feb. 2016), his serial insults of orthodox Catholics (see Pope Francis: Put-Down Artist? New Oxford Note, April 2014), his equivocal statements regarding contraception (see A Virus, a Crisis by Monica Migliorino Miller, April 2016), and his willfully vague and confusing comments to reporters at 30,000 feet (see The Poor Misunderstood Pope? New Oxford Note, Nov. 2013, and A Sign of Self-Contradiction, New Oxford Note, Dec. 2016), lets simply look at the current state of the Church vis-à-vis Pope Francis and the Bergoglio Vatican.
Longtime Francis watchers will know that, shortly after being elected, the Holy Father gave every indication that, as an outsider, he would clean house ridding the Vatican of bureaucratic excesses, financial scandals, and the horrific sexual immorality among the Roman clergy, late lamented by Pope Benedict XVI. Although Francis has effected some much-needed streamlining of the Holy Sees offices, he has shown himself more intent on removing every last vestige of the St. John Paul II and Benedict eras, up to and including the Churchs commitment to life issues, defense of marriage, and support of believers who suffer persecution.
Add to that, in recent months, Pope Francis has championed Islam as a religion of peace, hammered Catholic Poland as a nation of xenophobes, supported the fake government-sponsored Catholic church in communist China, floated the idea of ordaining married priests and women deacons, and marginalized conservative prelates who question his pontifical trajectory or uncover inconvenient truths that might cast his ideological allies in an unflattering light.
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