Crisis in the Catholic Church
Thursday, March 31st, 2005DER SPIEGEL 13/2005 - March 26, 2005
URL: http://www.spiegel.de/international/spiegel/0,1518,348471,00.html
Crisis in the Catholic Church
The Pope’s Contradictions
By Hans Küng
Outwardly Pope John Paul II, who has been actively involved in
battling war and suppression, is a beacon of hope for those who long
for freedom. Internally, however, his anti-reformist tenure has
plunged the Roman Catholic church into an epochal credibility crisis.
REUTERS
Don’t be fooled by the crowds: Millions have left the Catholic Church
under Pope John Paul II’s leadership.
The Catholic church is in dire straits. The pope is deathly ill and
deserves every bit of sympathy he can get. But the church must live
on, and in light of the selection of a new pope, it will need a
diagnosis, an unadorned insider analysis. The therapy will be
discussed later.
Many marvel at the staying power of this highly fragile, partially
paralyzed head of the Roman Catholic church, a man who, despite all
medications, is barely able to speak. He is treated with a sort of
reverence that would never be extended to an American president or a
German chancellor in a similar state. Others feel put off by a man
they see as an obstinate office bearer who, instead of accepting the
Christian path to his own eternity, is using all means at his disposal
to hold on to power in a largely undemocratic system.
Even for many Catholics, this pope at the end of his physical
strength, refusing to relinquish his power, is the symbol of a
fraudulent church that has calcified and become senile behind its
glittering façade.
The festive mood that prevailed during the Second Vatican Council
(1962 to 1965), or Vatican II, has disappeared. Vatican II’s outlook
of renewal, ecumenical understanding and a general opening of the
world now seems overcast and the future gloomy. Many have resigned
themselves or even turned away out of frustration from this
self-absorbed hierarchy. As a result, many people are confronted with
an impossible set of alternatives: “play the game or leave the
church.” New hope will only begin to take root when church officials
in Rome and in the episcopacy reorient themselves toward the compass
of the Gospel.
Hans Kung
Hans Kung is one of today’s leading Catholic theologians. Küng, a
Swiss national living in the southern German city of Tübingen, has
been embroiled in an ongoing feud with church authorities for decades.
As a result of his critical inquiries on the papacy, the Vatican
withdrew his church authority to teach in 1979. Nevertheless, Küng,
75, is still a priest and, until his retirement in 1995, taught
ecumenical theology at the University of Tübingen. As president of the
Global Ethic Foundation, Küng is also an advisor to the United
Nations.
CONTINUE
One of the few glimmers of hope has been the pope’s stance against the
Iraq war and war in general. The role the Polish pope played in
helping bring about the collapse of the Soviet empire is also
emphasized, and rightly so. But it’s also heavily exaggerated by papal
propagandists. After all, the Soviet regime did not fail because of
the pope (before the arrival of Gorbachev, the pope was achieving
about as little as he is now achieving in China), but instead imploded
because of the Soviet system’s inherent economic and social
contradictions.
In my view, Karol Wojtyla is not the greatest, but certainly the most
contradictory, pope of the 20th century. A pope of many great gifts
and many wrong decisions! To summarize his tenure and reduce it to a
common denominator: His “foreign policy” demands conversion, reform
and dialogue from the rest of the world. But this is sharply
contradicted by his “domestic policy,” which is oriented toward the
restoration of the pre-council status quo, obstructing reform, denying
dialogue within the church, and absolute Roman dominance. This
inconsistency is evident in many areas. While expressly acknowledging
the positive sides of this pontificate, which, incidentally, have
received plenty of official emphasis, I would like to focus on the
nine most glaring contradictions:
HUMAN RIGHTS: Outwardly, John Paul II supports human rights, while
inwardly withholding them from bishops, theologians and especially
women.
The Vatican — once a resolute foe of human rights, but nowadays all
too willing to become involved in European politics — has yet to sign
the European Council’s Declaration of Human Rights. Far too many
canons of the absolutist Roman church law of the Middle Ages would
have to be amended first. The concept of separation of powers, the
bedrock of all modern legal practice, is unknown in the Roman Catholic
church. Due process is an unknown entity in the church. In disputes,
one and the same Vatican agency functions as lawmaker, prosecutor and
judge.
Consequences: A servile episcopate and intolerable legal conditions.
Any pastor, theologian or layperson who enters into a legal dispute
with the higher church courts has virtually no prospects of
prevailing.
THE ROLE OF WOMEN: The great worshiper of the Virgin Mary preaches a
noble concept of womanhood, but at the same time forbids women from
practicing birth control and bars them from ordination.
Consequences: There is a rift between external conformism and internal
autonomy of conscience. This results in bishops who lean towards Rome,
alienating themselves from women, as was the case in the dispute
surrounding the issue of abortion counseling (in 1999, the Pope
ordered German bishops to close counseling centers that issued
certificates to women that could later be used to get an abortion).
This in turn leads to a growing exodus among those women who have so
far remained faithful to the church.
SEXUAL MORALS: This pope, while preaching against mass poverty and
suffering in the world, makes himself partially responsible for this
suffering as a result of his attitudes toward birth control and
explosive population growth.
During his many trips and in a speech to the 1994 United Nations
Conference on Population and Development in Cairo, John Paul II
declared his opposition to the pill and condoms. As a result, the
pope, more than any other statesman, can be held partly responsible
for uncontrolled population growth in some countries and the spread of
AIDS in Africa.
Consequences: Even in traditionally Catholic countries like Ireland,
Spain and Portugal, the pope’s and the Roman Catholic church’s
rigorous sexual morals are openly or tacitly rejected.
CELIBACY AMONG PRIESTS: By propagating the traditional image of the
celibate male priest, Karol Wojtyla bears the principal responsibility
for the catastrophic dearth of priests, the collapse of spiritual
welfare in many countries, and the many pedophilia scandals the church
is no longer able to cover up.
Marriage is still forbidden to men who have agreed to devote their
lives to the priesthood. This is only one example of how this pope,
like others before him, is ignoring the teachings of the bible and the
great Catholic tradition of the first millennium, which did not
require office bearers to take a vow of celibacy. If someone, by
virtue of his office, is forced to spend his life without a wife and
children, there is a great risk that healthy integration of sexuality
will fail, which can lead to pedophilic acts, for example.
Consequences: The ranks have been thinned and there is a lack of new
blood in the Catholic church. Soon almost two-thirds of parishes, both
in German-speaking countries and elsewhere, will be without an
ordained pastor and regular celebrations of the Eucharist. It’s a
deficiency that even the declining influx of priests from other
countries (1,400 of Germany’s priests are from Poland, India and
Africa) and the combining of parishes into “spiritual welfare units,”
a highly unpopular trend among the faithful, can no longer hide. The
number of newly ordained priests in Germany dropped from 366 in 1990
to 161 in 2003, and the average age of active priests today is now
above 60.
ECUMENICAL MOVEMENT: The pope likes to be seen as a spokesman for the
ecumenical movement. At the same time, however, he has weighed heavily
on the Vatican’s relations with orthodox and reform churches, and has
refused to recognize their ecclesiastical offices and Communion
services.
The pope could heed the advice of several ecumenical study commissions
and follow the practice of many local pastors by recognizing the
offices and Communion services of non-Catholic churches and permitting
Eucharistic hospitality. He could also tone down the Vatican’s
excessive, medieval claim to power, in terms of doctrine and church
leadership, vis-à-vis eastern European churches and reform churches,
and could do away with the Vatican’s policy of sending Roman-Catholic
bishops to regions dominated by the Russian Orthodox church.
The pope could do these things, but John Paul II doesn’t want to.
Instead, he wants to preserve and even expand the Roman power system.
For this reason, he resorts to a pious two-facedness: Rome’s politics
of power and prestige are veiled by ecumenical soapbox speeches and
empty gestures.
Consequences: Ecumenical understanding was blocked after the council,
and relations with the Orthodox and Protestant churches were burdened
to an appalling extent. The papacy, like its predecessors in the 11th
and 16th centuries, is proving to be the greatest obstacle to unity
among Christian churches in freedom and diversity.
PERSONNEL POLICY: As a suffragan bishop and later as archbishop of
Krakow, Karol Wojtyla took part in the Second Vatican Council. But as
pope, he disregarded the collegiality which had been agreed to there
and instead celebrated the triumph of his papacy at the cost of the
bishops.
With his “internal policies,” this Pope betrayed the council numerous
times. Instead of using the conciliatory program words “Aggiornamento
- Dialogue and Collegiality — ecumenical,” what’s valid now in
doctrine and practice is “restoration, lectureship, obedience and
re-Romanization.” The criteria for the appointment of a bishop is not
the spirit of the gospel or pastoral open-mindedness, but rather to be
absolutely loyal to the party line in Rome. Before their appointment,
their fundamental conformity is tested based on a curial catalog of
questions and they are sacrally sealed through a personal and
unlimited pledge of obedience to the Pope that is tantamount to an
oath to the “Fuehrer.”
The Pope’s friends among the German-speaking bishops include Cologne’s
Cardinal Joachim Meisner, the Bishop of Fulda Johannes Dyba, who died
in 2000, Hans Hermann Groer, who resigned from his post as Vienna’s
cardinal in 1995 following allegations that he had sexually abused
pupils years before and the Bishop of St. Poeltin, Kurt Krenn, who
just lost his post after a sex scandal emerged in his priests’
seminary. Those are just the most spectacular mistakes of these
pastorally devastating personnel policies, which have allowed the
moral, intellectual and pastoral level of the episcopate to
dangerously slip.
Consequences: A largely mediocre, ultra-conservative and servile
episcopate is possibly the most serious burden of this overly long
pontificate. The masses of cheering Catholics at the best-staged Pope
manifestations should not deceive: Millions have left the church under
this pontificate or they have withdrawn from religious life in
opposition.
CLERICALISM: The Polish pope comes across as a deeply religious
representative of a Christian Europe, but his triumphant appearances
and his reactionary policies unintentionally promote hostility to the
church and even an aversion to Christianity.
In the papal campaign of evangelization, which centers on a sexual
morality that is out of step with the times, women, in particular, who
do not share the Vatican’s position on controversial issues like birth
control, abortion, divorce and artificial insemination are disparaged
as promoters of a “culture of death.” As a result of its interventions
– in Germany, for example, where it sought to influence politicians
and the episcopacy in the dispute surrounding the issue of abortion
counseling — the Roman Curia creates the impression that it has
little respect for the legal separation of church and state. Indeed,
the Vatican (using the European People’s Party as its mouthpiece) is
also trying to exert pressure on the European Parliament by calling
for the appointment of experts, in issues relating to abortion
legislation, for example, who are especially loyal to Rome. Instead of
entering the social mainstream everywhere by supporting reasonable
solutions, the Roman Curia, through its proclamations and secret
agitation (through nuntiatures, bishops’ conferences and “friends”),
is in fact fueling the polarization between the pro-life and
pro-choice movements, between moralists and libertines.
Consequences: Rome’s clericalist policy merely strengthens the
position of dogmatic anti-clericalists and fundamentalist atheists. It
also creates suspicion among believers that religion could be being
misused for political ends.
NEW BLOOD IN THE CHURCH: As a charismatic communicator and media star,
this pope is especially effective among young people, even as he grows
older. But he achieves this by drawing in large part on the
conservative “new movements” of Italian origin, the “Opus Dei”
movement that originated in Spain, and an uncritical public loyal to
the pope. All of this is symptomatic of the pope’s approach to dealing
with the lay public and his inability to converse with his critics.
The major regional and international youth events sponsored by the new
lay movements (Focolare, Comunione e Liberazione, St. Egidio, Regnum
Christi) and supervised by the church hierarchy attract hundreds of
thousands of young people, many of them well-meaning but far too many
uncritical. In times when they lack convincing leadership figures,
these young people are most impressed by a shared “event.” The
personal magnetism of “John Paul Superstar” is usually more important
than the content of the pope’s speeches, while their effects on parish
life are minimal.
In keeping with his ideal of a uniform and obedient church, the pope
sees the future of the church almost exclusively in these easily
controlled, conservative lay movements. This includes the Vatican’s
distancing itself from the Jesuit order, which is oriented toward the
tenets of the council. Preferred by earlier popes, the Jesuits,
because of their intellectual qualities, critical theology and liberal
theological options, are now perceived as spanners in the works of the
papal restoration policy.
Instead, Karol Wojtyla, even during his tenure as archbishop of
Krakow, placed his full confidence in the financially powerful and
influential, but undemocratic and secretive Opus Dei movement, a group
linked to fascist regimes in the past and now especially active in the
world of finance, politics and journalism. In fact, by granting Opus
Dei special legal status, the pope even made the organization exempt
from supervision by the church’s bishops.
Consequences: Young people from church groups and congregations (with
the exception of alter servers), and especially the non-organized
“average Catholics,” usually stay away from major youth get-togethers.
Catholic youth organizations at odds with the Vatican are disciplined
and starved when local bishops, at Rome’s behest, withhold their
funding. The growing role of the archconservative and non-transparent
Opus Dei movement in many institutions has created a climate of
uncertainty and suspicion. Once-critical bishops have cozied up to
Opus Dei, while laypeople who were once involved in the church have
withdrawn in resignation.
SINS OF THE PAST: Despite the fact that in 2000 he forced himself
through a public confession of the church’s historical transgressions,
John Paul II has drawn almost no practical consequences from it.
The baroque and bombastic confession of the church’s transgressions,
staged with cardinals in St. Peter’s Cathedral, remained vague,
non-specific and ambiguous. The pope only asked for forgiveness for
the transgressions of the “sons and daughters” of the church, but not
for those of the “Holy Fathers,” those of the “church itself” and
those of the hierarchies present at the event.
The pope never commented on the Curia’s dealings with the Mafia, and
in fact contributed more to covering up than uncovering scandals and
criminal behavior. The Vatican has also been extremely slow to
prosecute pedophilia scandals involving Catholic clergy.
Consequences: The half-hearted papal confession remained without
consequences, producing neither reversals nor action, only words.
For the Catholic church, this pontificate, despite its positive
aspects, has on the whole proven to be a great disappointment and,
ultimately, a disaster. As a result of his contradictions, this pope
has deeply polarized the church, alienated it from countless people
and plunged it into an epochal crisis — a structural crisis that,
after a quarter century, is now revealing fatal deficits in terms of
development and a tremendous need for reform.
Contrary to all intentions conveyed in the Second Vatican Council, the
medieval Roman system, a power apparatus with totalitarian features,
was restored through clever and ruthless personnel and academic
policies. Bishops were brought into line, pastors overloaded,
theologians muzzled, the laity deprived of their rights, women
discriminated against, national synods and churchgoers’ requests
ignored, along with sex scandals, prohibitions on discussion,
liturgical spoon-feeding, a ban on sermons by lay theologians,
incitement to denunciation, prevention of Holy Communion — “the
world” can hardly be blamed for all of this!!
The upshot is that the Catholic church has completely lost the
enormous credibility it once enjoyed under the papacy of John XXIII
and in the wake of the Second Vatican Council.
If the next pope were to continue the policies of this pontificate, he
would only reinforce an enormous backup of problems and turn the
Catholic church’s current structural crisis into a hopeless situation.
Instead, a new pope must decide in favor of a change in course and
inspire the church to embark on new paths — in the spirit of John
XXIII and in keeping with the impetus for reform brought about by the
Second Vatican Council.