the great achievement of Pope Francis’ five years on the papal throne. He leads a church that spent the prior decade embroiled in a grisly sex abuse scandal, occupies an office often regarded as a medieval relic, and operates in a media environment in which traditional religion generally, and Roman Catholicism especially, are often covered with a mix of cluelessness and malice.
And yet in a remarkably short amount of time — from the first days after his election, really — the former Jorge Bergoglio has made his pontificate a vessel for religious hopes that many of his admirers didn’t realize or remember that they had.
.. the theological risks he’s taken in pushing for changes that liberal Westerners tend to assume Catholicism must eventually accept — shifts on sexual morality above all, plus a general liberalization in the hierarchy and the church.
.. But when people say, “He makes me want to believe again,” as a lapsed-Catholic journalist said to me
.. What my friends and acquaintances respond to from this pope, rather, is the iconography of his papacy — the vivid images of humility and Christian love he has created, from the foot-washing of prisoners to the embrace of the disfigured to the children toddling up to him in public events.
.. Like his namesake of Assisi, the present pope has a great gift for gestures that offer a public imitatio Christi, an imitation of Christ.
.. And the response from so many otherwise jaded observers is a sign of how much appeal there might yet be in Catholic Christianity, if it found a way to slip the knots that the modern world has tied around its message.
.. we — are always at risk of finding in the mirror the self-righteous elder brother in Jesus’ parable of the prodigal son, who resents his father’s liberality, the welcome given to the younger brother coming home at last.
.. The cardinals who chose Jorge Bergoglio envisioned him as the austere outsider.
.. Vatican life is more unsettled than under Benedict XVI, the threat of firings or purges ever present, the power of certain offices reduced, the likelihood of a papal tongue-lashing increased.
.. the blueprints for reorganization have been put off; many ecclesial princes have found more power under Francis; and even the pope’s admirers joke about the “next year, next year …” attitude that informs discussions of reform.
.. Francis just spent a recent visit to Chile vehemently defending a bishop accused of turning a blind eye to sex abuse, while one of his chief advisers, the Honduran Cardinal Óscar Maradiaga, is accused of protecting a bishop charged with abusing seminarians even as the cardinal himself faces accusations of financial chicanery.
.. the idea of this pope as a “great reformer,” to borrow the title of the English journalist Austen Ivereigh’s fine 2014 biography, can’t really be justified by any kind of Roman housekeeping.
.. Instead Francis’ reforming energies have been directed elsewhere, toward two dramatic truces that would radically reshape the church’s relationship with the great powers of the modern world.
.. The first truce this pope seeks is in the culture war
.. the conflict between the church’s moral teachings and the way that we live now, the struggle over whether the sexual ethics of the New Testament need to be revised or abandoned in the face of post-sexual revolution realities.
.. Instead of formally changing the church’s teaching on divorce and remarriage, same-sex marriage, euthanasia — changes that are officially impossible, beyond the powers of his office — the Vatican under Francis is making a twofold move.
.. First, a distinction is being drawn between doctrine and pastoral practice that claims that merely pastoral change can leave doctrinal truth untouched. So a remarried Catholic might take communion without having his first union declared null, a Catholic planning assisted suicide might still receive last rites beforehand, and perhaps eventually a gay Catholic can have her same-sex union blessed — and yet supposedly none of this changes the church’s teaching that marriage is indissoluble and suicide a mortal sin and same-sex wedlock an impossibility, so long as it’s always treated as an exception rather than a rule.
.. At the same time, Francis has allowed a tacit decentralization of doctrinal authority, in which different countries and dioceses can take different approaches
.. In effect he is experimenting with a much more Anglican model for how the Catholic Church might operate — in which the church’s traditional teachings are available for use but not required
.. different countries may gradually develop away from each other theologically and otherwise.
.. seeking a truce not with a culture but with a regime: the Communist government in China
.. Such a reconciliation, if accomplished, would require the church to explicitly cede a share of its authority to appoint bishops to the Politburo — a concession familiar from medieval church-state tangles, but something the modern church has tried to leave behind.
.. A truce with Beijing would differ from the truce with the sexual revolution in that no specific doctrinal issue is at stake, and no one doubts that the pope has authority to conclude a concordat with a heretofore hostile and persecuting regime.
.. the two truces are similar in that both would accelerate Catholicism’s transformation into a confederation of national churches — liberal and semi-Protestantized in northern Europe, conservative in sub-Saharan Africa, Communist-supervised in China.
.. both treat the concerns of many faithful Catholics — conservative believers in the West, underground churchgoers in China — as roadblocks to the pope’s grand strategy.
.. they both risk a great deal — in one case, the consistency of Catholic doctrine and its fidelity to Jesus; in another, the clarity of Catholic witness for human dignity — for the sake of reconciling the church with earthly powers.
.. they take this risk at a time when neither Chinese Communism nor Western liberalism seem exactly like confident, resilient models for the human future — the former sliding back toward totalitarianism, the latter anxious and decadent and beset by populist revolts.
.. the “Francis effect.”
.. If current trends continue, China could have one of the world’s largest Christian populations by this century’s end, and this population is already heavily evangelical
.. Francis will have ceded the moral authority earned by persecuted generations, and ceded the Chinese future to those Christian churches, evangelical especially, that are less eager to flatter and cajole their persecutors.
.. The gamble on an Anglican approach to faith and morals is even more high-risk — as Anglicanism’s own schisms well attest.
.. it will ensure that the church’s factions, already polarized and feuding, grow ever more apart.
.. it implies a rupture (or, if you favor it, a breakthrough) in the church’s understanding of how its teachings can and cannot change
.. Francis’ inner circle is convinced that such a revolution is what the Holy Spirit wants — that the attempts by John Paul II and Benedict to maintain continuity between the church before and after Vatican II ended up choking off renewal.
.. this pope has not just exposed tensions; he has heightened them, encouraging sweeping ambitions among his allies and pushing disillusioned conservatives toward traditionalism.
.. here is no sign as yet that Francis’s liberalization is bringing his lapsed-Catholic admirers back to the pews;
.. Whereas accelerating division when your office is charged with maintaining unity and continuity is a serious business
The primary way Christians imitate God-for-us is by bearing judgement for others.
Don’t you see- that’s how this is good news.
It’s us. We’re the good news.
We’re the good news of God’s judgement. We’re the followers of Jesus Christ who, like Jesus Christ, mimic his willingness to bear the judgement of God on behalf of the guilty.
We’re the good news in this word of God’s judgement.
In a world sin-sick with judging and judging and judging, indicting and scapegoating and recriminating and casting blame- we’re the good news God has made in the world
.. We who are baptized and believing, we who are saved and sanctified- we who should be last under God’s judgement thrust ourselves to the front of the line and, like Jesus Christ, say “Me first.”
Rather than judge we put ourselves before the Judgement Seat.
Rather than condemning and critiquing, we confess.
We bear judgement rather than cast it.
We listen to the guilty. We never stand self-righteously at a distance from them. We never forget that ‘there but for the grace of God’ we’d be just like them, and that them not us, them- the ungodly, are the ones for whom God died.
.. We confess: our own sinfulness and guilt, our own racism and violence and pettiness, our own apathy and infidelity and failures to follow.
Knowing that there have been plenty of times we’ve seen Jesus thirsty and not given him a drink, plenty of times we’ve seen Jesus an immigrant and not welcomed him.
.. We bear judgement rather than cast it.
Because we know we can come before God’s Judgement Seat expecting to hear the first words spoken when God came to us: “Do not be afraid.”
We’re the good news in this word of God’s Judgement.
.. Stalker, that dark, dystopian sci-fi flick from the ’70’s about a Room to whom all hearts are open, all desires known, and from whom no secret is hid…” it’s a disturbing, unsettling, thought-provoking film.
It received hundreds of positive reviews.
It helped inspire HBO’s West World.
The British Film Institute ranks it #29 on its list of the 50 Greatest Films of All Time.
It’s a good movie.
But you’d never call it good news.
You’d never call it good news.
Not unless the cast included a few more characters, people who thrust the terrified Writer and Philosopher aside at the threshold into the Room and said to them “Me first.”
Francis didn’t bother questioning doctrines and dogmas of the Church. He just took the imitation of Christ seriously and tried to live the way that Jesus lived!
.. “You only know as much as you do.”  His emphasis on action, practice, and lifestyle was foundational and revolutionary for its time and is at the root of Franciscan alternative orthodoxy. Francis and Clare fell in love with the humanity and humility of Jesus. For them Jesus was someone to actually imitate and not just to worship as divine.
.. I sincerely think Francis found a Third Way, which is the creative and courageous role of a prophet and a mystic. He repeated the foundational message of all prophets: the message and the medium for the message have to be the same thing.
.. The early Franciscan friars and Poor Clares wanted to be Gospel practitioners instead of merely “word police,” “inspectors,” or “museum curators” as Pope Francis calls some clergy.
.. They saw orthopraxy (correct practice) as a necessary parallel, and maybe even precedent, to verbal orthodoxy (correct teaching).
.. As the popular paraphrase of Francis’ Rule goes, “Preach the Gospel at all times. When necessary, use words.”
In the Bible, the birth announcement that the Christ has come is made by the angels to shepherds– and what’s interesting is that there’s no mention of God’s anger, wrath, or anything else. In fact, the opposite is true.
When the angels announce the birth they say, “Fear not! For behold, we bring you good tidings of great joy which shall be to all people. For unto you is born this day a savior, who is Christ the Lord…” The angels went on to praise God, saying “Glory to God in the highest, and peace on earth toward humanity, with whom he is well pleased.“
.. Jesus didn’t come to die– he came to show us how to live.
.. This is precisely why in the book of 1 John we’re told, “Those who say they live in God should live their lives as Jesus did.” It’s why 1 Peter says, “He is your example, and you must follow in his steps.” And it’s also why, just hours before Jesus is executed, he looks at each one of his followers and tells them, “I have set you an example that you should do as I have.”
.. We were the ones who killed him– and even in that act, he shows us what love looks like.
.. An invitation to live differently, to live fully, to be an imitator of God by being an imitator of Jesus– the one who was the ultimate revelation of what God is like.