Benedict XVI Could Turn into a Shadow Pope

Progressive Catholic theologian Hans Küng, whose authority to teach Catholic theology was rescinded by the Vatican in 1979, spoke to SPIEGEL about the challenges facing the next pope and the need for reform of the Catholic Church.

By Peter Wensierski

SPIEGEL: What will change now that Pope Benedict XVI has resigned?

Hans Küng wird 80Hans Küng: There is now a realization that a pope should step down when the time has come. Joseph Ratzinger made it very clear that he could no longer fulfill his duties. His predecessor felt he had to turn his death into a show. Fortunately, Benedict chose another way, in order to demonstrate that when a pope is no longer capable of doing his job, he should give it up. This is exactly how the office should be approached. In John Paul II’s final years, we weren’t led by a pope so much as by a curia, which governed the Church in his place.

SPIEGEL: Who would you like to see lead your Church as pope?

Hans Küng: A pope who is not intellectually stuck in the Middle Ages, one who does not represent mediaeval theology, liturgy and religious order. I would like to see a pope who is open first to suggestions for reform and secondly, to the modern age. We need a pope who not only preaches freedom of the Church around the world but also supports, with his words and deeds, freedom and human rights within the Church — of theologians, women and all Catholics who want to speak the truth about the state of the Church and are calling for change.

SPIEGEL: Who is your ideal candidate for the office of pope?

Hans Küng: If I were to name anyone, he would most certainly not get elected. But background should not play a role. The best man for the job should be elected. There are no more candidates who belonged to the Second Vatican Council. In the running are candidates who are middle of the road and toe the Vatican line. Is there anyone who won’t simply continue on the same path? Is there anyone who understands the depth of the Church’s crisis and can see a way out? If we elect a leader who continues on the same path, the Church’s crisis will become almost intractable.

SPIEGEL: Is there likely to be friction between the former pope and the incumbent pope?

Hans Küng: Benedict XVI could turn into a shadow pope who has stepped down but can still exert indirect influence. He has already assigned himself a place within the Vatican. He is keeping his secretary, who will also remain prefect of the papal household under the new pope. This is a new form of nepotism, and one that isn’t appreciated in the Vatican either. No priest likes to have his predecessor looking over his shoulder. Even the bishop of Rome doesn’t find it pleasant to have his predecessor constantly keeping an eye on him.

SPIEGEL: So the new pope will have a hard time asserting himself?

Hans Küng: If the next pope is clever, he will appoint a cabinet that will allow him to lead effectively. A solitary pope, isolated from the curia the way that Ratzinger was, will not be able to lead a community of 1.2 billion people. The pope urgently needs a cabinet made up of new, competent men (and why not women, too) in order to overcome the crisis. Unless there is an end to the tradition of the Roman royal household and an introduction of a functioning, central church administration as well as a curia reform, no new pope will be able to bring about change and progress.

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UK’s top cardinal accused of ‘inappropriate acts’ by priests

Three priests and former priest report Cardinal Keith O’Brien to Vatican over claims stretching back 33 years

By: Catherine Deveney

Three priests and a former priest in Scotland have reported the most senior Catholic clergyman in Britain, Cardinal Keith O’Brien, to the Vatican over allegations of inappropriate behaviour stretching back 30 years.

Cardinal Keith O'BrienThe four, from the diocese of St Andrews and Edinburgh, have complained to nuncio Antonio Mennini, the Vatican’s ambassador to Britain, and demanded O’Brien’s immediate resignation. A spokesman for the cardinal said that the claims were contested.

O’Brien, who is due to retire next month, has been an outspoken opponent of gay rights, condemning homosexuality as immoral, opposing gay adoption, and most recently arguing that same-sex marriages would be “harmful to the physical, mental and spiritual well-being of those involved”. Last year he was named “bigot of the year” by the gay rights charity Stonewall.

One of the complainants, it is understood, alleges that the cardinal developed an inappropriate relationship with him, resulting in a need for long-term psychological counselling.

The four submitted statements containing their claims to the nuncio’s office the week before Pope Benedict’s resignation on 11 February. They fear that, if O’Brien travels to the forthcoming papal conclave to elect a new pope, the church will not fully address their complaints.

“It tends to cover up and protect the system at all costs,” said one of the complainants. “The church is beautiful, but it has a dark side and that has to do with accountability. If the system is to be improved, maybe it needs to be dismantled a bit.”

The revelation of the priests’ complaints will be met with consternation in the Vatican. Allegations of sexual abuse by members of the church have dogged the papacy of Benedict XVI, who is to step down as pope at the end of this month. Following the announcement, rumours have swirled in Rome that Benedict’s shock move may be connected to further scandals to come.

The four priests asked a senior figure in the diocese to act as their representative to the nuncio’s office. Through this representative, the nuncio replied, in emails seen by the Observer, that he appreciated their courage.

It is understood that the first allegation against the cardinal dates back to 1980. The complainant, who is now married, was then a 20-year-old seminarian at St Andrew’s College, Drygrange, where O’Brien was his “spiritual director”. The Observer understands that the statement claims O’Brien made an inappropriate approach after night prayers.

The seminarian says he was too frightened to report the incident, but says his personality changed afterwards, and his teachers regularly noted that he seemed depressed. He was ordained, but he told the nuncio in his statement that he resigned when O’Brien was promoted to bishop. “I knew then he would always have power over me. It was assumed I left the priesthood to get married. I did not. I left to preserve my integrity.”

In a second statement, “Priest A” describes being happily settled in a parish when he claims he was visited by O’Brien and inappropriate contact between the two took place.

In a third statement, “Priest B” claims that he was starting his ministry in the 1980s when he was invited to spend a week “getting to know” O’Brien at the archbishop’s residence. His statement alleges that he found himself dealing with what he describes as unwanted behaviour by the cardinal after a late-night drinking session.

“Priest C” was a young priest the cardinal was counselling over personal problems. Priest C’s statement claims that O’Brien used night prayers as an excuse for inappropriate contact.

The cardinal maintained contact with Priest C over a period of time, and the statement to the nuncio’s office alleges that he engineered at least one other intimate situation. O’Brien is, says Priest C, very charismatic, and being sought out by the superior who was supposed to be guiding him was both troubling and flattering.

Those involved believe the cardinal abused his position. “You have to understand,” explains the ex-priest, “the relationship between a bishop and a priest. At your ordination, you take a vow to be obedient to him.

“He’s more than your boss, more than the CEO of your company. He has immense power over you. He can move you, freeze you out, bring you into the fold … he controls every aspect of your life. You can’t just kick him in the balls.”

All four have been reluctant to raise their concerns. They are, though, concerned that the church will ignore their complaints, and want the conclave electing the new pope to be “clean”. According to canon law, no cardinal who is eligible to vote can be prevented from doing so.

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Papal resignation linked to inquiry into ‘Vatican gay officials’, says paper

File under: “As if!”

Pope’s staff decline to confirm or deny La Repubblica claims linking ‘Vatileaks’ affair and discovery of ‘blackmailed gay clergy’

By John Hooper
A potentially explosive report has linked the resignation of Pope Benedict XVI to the discovery of a network of gay prelates in the Vatican, some of whom – the report said – were being blackmailed by outsiders.

The pope’s spokesman declined to confirm or deny the report, which was carried by the Italian daily newspaper La Repubblica.

> on June 2, 2012 in Milan, Italy.The paper said the pope had taken the decision on 17 December that he was going to resign – the day he received a dossier compiled by three cardinals delegated to look into the so-called “Vatileaks” affair.

Last May Pope Benedict’s butler, Paolo Gabriele, was arrested and charged with having stolen and leaked papal correspondence that depicted the Vatican as a seething hotbed of intrigue and infighting.

According to La Repubblica, the dossier comprising “two volumes of almost 300 pages – bound in red” had been consigned to a safe in the papal apartments and would be delivered to the pope’s successor upon his election.

The newspaper said the cardinals described a number of factions, including one whose members were “united by sexual orientation”.

In an apparent quotation from the report, La Repubblica said some Vatican officials had been subject to “external influence” from laymen with whom they had links of a “worldly nature”. The paper said this was a clear reference to blackmail.

It quoted a source “very close to those who wrote [the cardinal’s report]” as saying: “Everything revolves around the non-observance of the sixth and seventh commandments.”

The seventh enjoins against theft. The sixth forbids adultery, but is linked in Catholic doctrine to the proscribing of homosexual acts.

La Repubblica said the cardinals’ report identified a series of meeting places in and around Rome. They included a villa outside the Italian capital, a sauna in a Rome suburb, a beauty parlour in the centre, and a former university residence that was in use by a provincial Italian archbishop.

Father Federico Lombardi, the Vatican spokesman, said: “Neither the cardinals’ commission nor I will make comments to confirm or deny the things that are said about this matter. Let each one assume his or her own responsibilities. We shall not be following up on the observations that are made about this.”

He added that interpretations of the report were creating “a tension that is the opposite of what the pope and the church want” in the approach to the conclave of cardinals that will elect Benedict’s successor. Another Italian daily, Corriere della Sera, alluded to the dossier soon after the pope announced his resignation on 11 February, describing its contents as “disturbing”.

The three-man commission of inquiry into the Vatileaks affair was headed by a Spanish cardinal, Julián Herranz. He was assisted by Cardinal Salvatore De Giorgi, a former archbishop of Palermo, and the Slovak cardinal Jozef Tomko, who once headed the Vatican’s department for missionaries.

Pope Benedict has said he will stand down at the end of this month; the first pope to resign voluntarily since Celestine V more than seven centuries ago. Since announcing his departure he has twice apparently referred to machinations inside the Vatican, saying that divisions “mar the face of the church”, and warned against “the temptations of power”.

La Repubblica’s report was the latest in a string of claims that a gay network exists in the Vatican. In 2007 a senior official was suspended from the congregation, or department, for the priesthood, after he was filmed in a “sting” organised by an Italian television programme while apparently making sexual overtures to a younger man.

In 2010 a chorister was dismissed for allegedly procuring male prostitutes for a papal gentleman-in-waiting. A few months later a weekly news magazine used hidden cameras to record priests visiting gay clubs and bars and having sex.

The Vatican does not condemn homosexuals. But it teaches that gay sex is “intrinsically disordered”. Pope Benedict has barred sexually active gay men from studying for the priesthood.

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The loneliness of the short distance pope

By Philip Pullella

In Havana last March, when Pope Benedict sat down with Fidel Castro, the revolutionary leader jocularly asked his fellow octogenarian: “What does a pope do?”

benedict & castroBenedict proceeded to tell Castro, who had stepped down as president in 2008 for health reasons and had to be helped to walk into the room, about his duties as leader of the 1.2 billion-member Roman Catholic Church.

Little did Castro know that Benedict was himself contemplating retirement.

A pope has not abdicated in some six centuries, and the Catholic faithful have come to expect the man whose titles include successor of St. Peter and “servant of the servants of God,” to stay in office until his dying breath. His decision to take that step, just under a year later, would shake the foundations of a Church already reeling from a series of scandals – from problems at the Vatican Bank to allegations of sexual abuse – and facing challenges to its authority around the world.

Back home in the Vatican in the weeks after his Cuba visit, Benedict spent time in the prayerful silence of his small private chapel in the Vatican’s Apostolic Palace where a large bronze Christ on a crucifix looks down from a wall. At some point last spring he decided he should go.

“The pope’s decision was made many months ago, after the trip to Mexico and Cuba, and kept in an inviolable privacy that nobody could penetrate,” wrote Gian Maria Vian, editor of the Vatican newspaper l’Osservatore Romano.

The current pope has never been as well-loved as his charismatic predecessor John Paul, who died in pain because he felt he should “not come down from the cross”. Benedict’s decision has some faithful asking if Benedict was the right person for the job in the first place.

It was at least partly borne of his own physical shortcomings. While he was in Mexico on the first leg of his March trip, he lost his balance in his residence, hitting his head on a bathroom sink. The accident was kept secret until the Vatican confirmed it last week, but insiders say it reminded Benedict of his encroaching age and physical frailty. The pope was fitted with a pacemaker years ago, the Vatican also disclosed.

Reuters has spoken to cardinals and other Vatican insiders and Church experts to delve into Benedict’s thinking and get an idea of how he made his decision to step down. Most sources spoke on condition of anonymity. The picture they paint is of a serious intellectual who let himself become isolated in the Vatican, ill at ease with the day-to-day running of the Church.

Pope John Paul wore his accidents, his hospitalizations and his diseases like badges, believing they could inspire others who were suffering. But Benedict is a different type of man.

“This is a man of incredible privacy,” said a Vatican official who has known him for many years. “He had very few friends.”

“He certainly did not consult widely,” said another Vatican official. “You cannot consult widely in the Vatican without it leaking. It might have been to a very restricted group, perhaps posing the question hypothetically.”

A BETRAYAL

On May 23, 2012, less than two months after his meeting with Castro, Benedict faced an event that would shake his confidence and reinforce his still-secret decision.sad lonely pope

The Pope’s personal butler, Paolo Gabriele, was arrested and charged with leaking sensitive documents from the pontiff’s desk to the media. The documents alleged corruption in the Vatican and sparked a scandal that cast a rare and unwelcome public light on the inner workings of the Holy See.

Gabriele, one of fewer than 10 people who had a key to an elevator that led to the pope’s private apartments, was convicted last October and released from jail after Benedict pardoned him three days before Christmas.

The betrayal had a devastating effect on Benedict, according to an official who knows him well. The Vatican tried to put a good face on the affair, stressing the pope’s benevolence towards his betrayer. But the mood in the Apostolic Palace was different.

“He was never the same after that,” one official source said of the treachery by someone Benedict considered a son. “It was like shooting Achilles in the heel.”

There were other worries on Benedict’s mind last year, insiders said.

The Vatican Bank, for decades tainted by scandals, found itself mired in fresh controversy, this time over an Italian investigation into alleged money-laundering.

A group of American nuns, disciplined by the Vatican for being too liberal on issues such as homosexuality, was enjoying a groundswell of popular support, their backers accusing the Vatican of excessive rigidity.

Fresh allegations of sexual abuse committed by priests continued to emerge, in Philadelphia and elsewhere in the United States. In the once staunchly Catholic country of Ireland, the deputy prime minister demanded the resignation of the head of the Church, Cardinal Sean Brady, over his handling of abuse cases.

And despite the pope’s strong condemnation of it, gay marriage was making advances in the United States and some Catholic European countries.

At the same time Benedict’s health was deteriorating.

Peter Seewald, a German journalist who wrote a book with the pope in 2010 in which Benedict first publicly floated the possibility of resigning, visited him at the end of 2012 while working on a new biography.

“His hearing had worsened. He couldn’t see with his left eye. His body had become so thin that the tailors had difficulty keeping up with newly fitted clothes … I’d never seen him so exhausted-looking, so worn down,” Seewald wrote in the German magazine Focus after Benedict announced his abdication.

“I think he simply decided that the forces that were mounting against him were too great and the forces on which he could rely were too meager to counter this,” said the Vatican official who knows him well.

PRIVATE AND ISOLATED

Towards the end of last year came a hint that 2013 would be different. The Vatican usually gives journalists an unofficial indication of how many international trips the pope plans in the following year.

Last year the only trip confirmed was to Brazil in July, for the Roman Catholic Church’s World Day of Youth, a kind of “Catholic Woodstock” that can take place with or without the pope.

Benedict had already decided that he would not be there. The only thing left to do was announce his momentous news to his aides and to the world.

In September the pope travelled to Lebanon and in November, with much fanfare, Benedict joined Twitter, attracting more than 1.5 million followers in just a few days. Christmas, New Year and Epiphany came and went with all the pomp and pageantry that only an institution like the Vatican can offer.

Benedict, a stickler for liturgical precision, did not want the Church to be devoid of a visible leader for any of its most important feasts, insiders say. He timed his announcement for a liturgical lull, so a new man could be in place before the start of Holy Week on Palm Sunday, which falls on March 24 this year.

He broke the news to cardinals just after 11:30 a.m. on February 11. It was a regularly scheduled meeting to announce new saints, and most cardinals’ minds were probably wandering, according to several who were there.

“People were thinking of their next appointments, at least I was,” said one participant.

Then Benedict dropped the bombshell.

“Both strength of mind and body are necessary (to run the Church), strength which in the last few months, has deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me,” he told them in Latin.

Benedict had written the 350-word statement himself and before reading it sent it to a Latin expert in the Secretariat of State to make sure the grammar was correct, according to a source familiar with the event.

He read his note in a steady voice with no outward sign of emotion.

“For a few minutes after we understood what had happened, no one moved,” said one cardinal. Another said: “I just left in a daze without uttering a word to anyone.”

Although the official line is that the pope was “courageous” in making his decision, in private conversations officials repeat two words more than any others to describe Benedict, and how he came to the decision: private, and isolated.

One Vatican official who “respects but disagrees with” Benedict’s decision said the pope had become isolated but had also isolated himself.

“Because of his privacy, he was not an easy person to help,” the official said. “This was his decision.”

Several insiders said they believed part of the decision lay in the fact that the pope never made the full transfiguration from Joseph Ratzinger to Benedict XVI.

“I don’t think that he ever really internalized being the pope. He never made that transition where the previous person, that individual, is gone and now you are the pope, that’s all you are,” one official said.

One sign of this, two Vatican sources noted, was that Benedict continued writing his books using two names: first, Joseph Ratzinger and beneath, Pope Benedict XVI.

“The pope cannot publish private books … the pope does not have a private person,” one official said. “Maybe because he was already too advanced in age, maybe because Joseph Ratzinger was already too substantial a person.”

DISAPPOINTMENT

Long before he became a bishop, Joseph Ratzinger was a towering theologian, a university professor known around the Catholic world for his dozens of books and ground-breaking, thought-provoking lectures.

As a young priest he was an “expert” called to assist cardinals at the 1962-65 Second Vatican Council, which attempted to bring the Church into the modern world with liturgical changes and outreach to other religions.

“For experts, Ratzinger was a pioneer in a movement known as ‘ressourcement’, trying to return Catholicism to its original sources such as the Bible, the Fathers of the Church, and its liturgy,” said John Allen, author of several books on Benedict.

Benedict continued in the professor mould as bishop, cardinal and even when he became pope. This was painfully clear in 2006 when he delivered a weighty lecture on “faith and reason” at the University of Regensburg in Germany, where he once taught theology.

Benedict quoted a remark by a Byzantine emperor who linked Islam and violence, offending Muslims around the world. He apologized but still seemed surprised at the power his words carried.

One Vatican official, speaking privately, speculated that the conclave to elect Benedict’s successor may discuss whether the new pope should promise not to write “private books” but only papal documents.

In his abdication statement, Benedict concluded that it had become impossible for him to continue being pope “in today’s world, subject to so many rapid changes and shaken by questions of deep relevance for the life of faith”.

Many inside and outside the Vatican wonder why he did not put better governance in place in the Curia, the Vatican’s central administration, to help ease the load on his mind and body.

Critics, such as leading Italian Vatican expert and author Sandro Magister, say the pope put people in positions of administrative power because he knew them and felt comfortable with them rather than for their abilities.

One Vatican official said he believed the Curia “let the pope down” by not preventing problems. In particular, some Vatican insiders criticize Vatican Secretary of State Cardinal Tarcisio Bertone, Benedict’s number two.

“Bertone will probably be remembered as one of the worst secretaries of state in history,” said another official.

In confidential cables from the U.S. embassy to the Vatican published by WikiLeaks in 2010, diplomats depicted Bertone as a divisive “yes man” with no diplomatic experience or linguistic skills, who protected the pope from bad news.

At the time, Bertone replied: “I am happy to be a ‘yes man’ if it serves the Holy Father.”

A number of Vatican officials privately say that instead of abdicating and throwing the Church into the unknown, the pope could have cut back on travel and other activities to conserve his strength, limiting himself to major decisions and pronouncements, and delegating more.

“It is easy to understand why an 85-year-old man in difficult conditions may feel terribly tired. But the pope does not need to be a hands-on chief executive if he puts in place a good team, which he could have done at any moment because he is a sovereign,” a Vatican source said.

“He could content himself with doing very little except praying … but because the people he had in place were not adequate, instead of removing them, he removed himself,” the source said, adding that he would have tried to talk him out of it.

Many Catholic faithful, from elderly women praying in the pews in New York, to monsignors who work in the frescoed offices on the floor below the papal apartments, share that sense of disquiet and loss.

“The fundamental idea that the papacy does not end until the death of a pope has been eroded. It will take 100 years of popes never retiring for this to become a blip,” one Vatican source said.

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WHAT THE POPE CAN PRAY FOR

BY JANE KRAMER

In the twelve days since Benedict XVI announced his retirement, I’ve been wondering whether the Church of Rome might not have been better served—at least from the point of view of progressive Catholics—by the Pope keeping his job and drawing an eventual last breath, in what he would call God’s time, on Peter’s throne. It would have released those Catholics from the strictures of empathy, admiration, and grueling patience his voluntary leaving seems to have placed upon them. (St. Peter, by the way, was married.) The response has been uncharacteristically kind. And how could it not be, at the shock of such eloquent and simple humility coming from the man who, for the past thirty-two years, enforced and eventually led the doctrinal retreat into the Middle Ages begun by his predecessor. There have been endless comparisons between the style of Benedict’s departure and that of John Paul II, in 2005; they are almost comically stereotypic: Pope John Paul II’s ardent, emotional, and pointedly public ecce-homo calvary through disease, senility, and incapacity to death; and Benedict’s rational, considered decision, clearing the way for a like-minded successor who would presumably restore obedience and fealty to a Church whose authority, like his own, was waning. “For the good of the Church,” is how Benedict described his resignation. It may be that, however weakened, Benedict was crafty.

21st centuryThere have been many theories, though few, to my knowledge, say that Joseph Aloisius Ratzinger was pushed into retirement, let alone that those honest, eloquent words about no longer possessing the quality of mind and body that the papacy requires had been scripted for him. And with good reason: knowing Benedict, he probably pushed himself. Today, the average age of the Church’s cardinals, who will convene next week to begin considering candidates for the next pope, is seventy-two, and those who are under eighty—the only ones eligible to actually cast ballots in a papal conclave—were all appointed by John Paul II or, more often than not, by Benedict XVI. So it’s safe to say that the College of Cardinals has been stacked to ensure that their linea gotica continues moving backward. And never mind that the Church has been losing both priests and nuns because of a doctrine of celibacy that began not in the Gospels but in the fourth century (and was largely ignored until much later); because of a doctrine of infallibility that in fact only became canonic in 1870; and because of an institutionalized misogyny that has not only kept women from the priesthood but sends them to Hell if they drop by Planned Parenthood for a morning-after pill, or even if, like those valiant American “nuns on the bus,” they drive off without permission to minister to the poor. The list goes on. A new face, with a new infallibility chakra under his papal hat, may be the Church’s last best hope for what is now called “putting the past behind us”—“the past,” in this case, including decades of rampant, officially closeted pedophilia, involving thousands of priests preying on tens of thousands of children—and continuing its long march backward.

I once met a writer who had been working for years on a book about the Vatican. His idea was that the Catholic Church was the oldest successful corporation in the world, and he predicted that the legacy of John XXIII, whose famous metaphor for the Second Vatican Council was throwing open the windows of the Church of Rome and letting in fresh air, would prove to be, corporately speaking, inconvenient. He was right. Dissident underlings are never convenient, in theology as in business.

When John Paul II was elected in 1978, he was certainly a breath of air, at least in style. He was warm. He wrote poetry. He was “the people’s pope”—a disarming populist and Mary worshipper, which endeared him, if not to Catholic intellectuals, at least to the Catholic masses trying to beat back poverty around the world. He was also a fervent anti-Communist. His support of Solidarity played a huge role in the dismantling of Soviet power that began in deeply Catholic Poland, and people loved him for that. It tended to obscure the fact that, like the Polish Church in which he’d been raised, he was profoundly conservative when it came to dogma. He instructed poor Catholic women (who filled the stadiums of the Third World to hear him) to reproduce, and to keep reproducing, and never mind if the women were struggling against all odds to feed the children they already had. He refused to consider the possibility of married priests or women priests, let alone openly gay priests. What’s more, he arrived at the Holy See with what could be called a professional deformation—understandable in a priest who had spent half his life under Stalinist rule, but delusional all the same. He saw Communists everywhere, and nowhere more than in the communitarian Christian movement called liberation theology, which was the real fresh air of Roman Catholicism and, at the time, doing more to revive Catholic practice in South and Central America than any pope could, or would, short of joining that movement himself.

Enter Joseph Ratzinger, who, three years into John Paul’s papacy, in 1981, took on the role of Bad Cop to Karol Wojtyla’s Good Cop (an arrangement not unheard of in corporations). The official title was Prefect of the Congregation for the Doctrine of the Faith, formerly known as the Inquisition. It was, you could say, the job Ratzinger was born for. He made an enthusiastic stalker of “heretical” practices and opinions, so much so that the people he held in his doctrinal sniper’s sight took to calling him the Grand Inquisitor. His targets ranged from an old Tübingen University friend and mentor, Hans Küng (whom he reportedly had a hand in barring from teaching Catholic theology just before his appointment as Prefect, in 1979), to priests and teachers in progressive orders like the Jesuits. The list is long. Under his watch, America’s liberal Conference of Catholic Bishops quickly became a conservative force, responsible for, among other things, denying communion to Catholic politicians who accept that contraception and abortion rights could be granted under the Constitution of our (still) secular state. He marginalized a group of Brazilian cardinals and bishops who had risked their lives to bear witness to atrocities in the political prisons of their country’s right-wing military junta—most notably the cardinal Aloísio Lorscheider, an appointment of Paul VI (and a strong contender to succeed him) and a lifelong defender of the liberation-theology movement and its priests.

The theologian Leonardo Boff was not only one of those priests but one of the founders of the liberation movement. I knew him in Brazil, in the mid-eighties, where I was writing a piece on a liberation-theology parish priest. Boff had been sentenced to silence for a year—courtesy of Cardinal Ratzinger—for his deviant views. Happily, Boff (who would leave the priesthood six or seven years later, when Ratzinger tried to silence him again) was ignoring the Vatican’s punishment, at least at home. He was, and remains, a remarkable Christian: “as Marxist as Luke” is how he described himself and his dedication to the poor. Twenty years later, Ratzinger was Pope, and one of the words he brought with him from the C.D.F. was “deviant.” Remember his exhortation on “deviant sects,” his term for other faiths, including Christian ones? Remember, for that matter, his Regensburg speech about the inherent illogic (if not evil) of Islam? His friend Rowan Williams, the former Anglican Archbishop of Canterbury, once told me how much he always looked forward to talking to Benedict on his unofficial visits to Rome; they shared an interest in Augustine, and Williams was, as he put it, immensely impressed by the Pope’s quality of mind. That did not prevent Benedict from poaching on Williams’s turf when he opened the Church of Rome to Anglican priests opposed to the ordination of women bishops. It remains unclear whether Benedict counts the Church of England as another “deviant sect” or simply as a lapsed Catholic institution that refused to acknowledge him.

What is “deviant”? Most of us would consider the Holocaust-denying followers of the late Marcel LeFebvre deviant. LeFebvre was a French cardinal so frighteningly racist that he and the four “bishops” he had illegally appointed were excommunicated by John Paul II. But Benedict reversed the excommunication of those bishops—on condition that they kept their views on the Holocaust to themselves. (Their silence was equivocal, given that you could read those views in the books and pamphlets they continued to sell, along with cakes and honey, in their monastery-churches.) It seems that in any reasonable church they would be considered more “deviant,” theologically, than a Leonardo Boff or a Gustavo Gutiérrez, the Peruvian liberation theologian who lived with the poor, practicing theology “from below.” And what about those child-molesting priests who, once caught, were not only protected by their bishops and, for years, ignored by the Vatican but were, instead, discreetly transferred to other parishes, where they could begin molesting again. I wish Ratzinger well in his new life of prayer. But I hope that, in the tranquility of his reflections, he reconsiders the meaning of the word “deviant.”

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