What Pope Francis Really Thinks About Abortion and Homosexuality
Having spent yesterday reading the secular news accounts of Pope Francis’ recent comments about abortion and homosexuality, and having also read reports from the uber-right, it is distressing to see that people either can’t read or can’t think. This Pope is being undermined left and right.
Literally.
For the rest of us, we can read the Holy Father’s interview here.
According to the illiterati, the Holy Father doesn’t think abortion and homosexuality are worthy of much time and attention, and besides, as he has already said, who is he to judge? For the left, this distortion serves the purpose of eliminating the only significant barrier to the homosexualist and abortion agendas: the Roman Catholic Church. For those to the right of Mussolini, it serves to discredit “the Jesuit”.
In context, here are the Pope’s remarks, beginning with the interviewer’s question which frames the response:
I mention to Pope Francis that there are Christians who live in situations that are irregular for the church or in complex situations that represent open wounds. I mention the divorced and remarried, same-sex couples and other difficult situations. What kind of pastoral work can we do in these cases? What kinds of tools can we use?
“We need to proclaim the Gospel on every street corner,” the pope says, “preaching the good news of the kingdom and healing, even with our preaching, every kind of disease and wound. In Buenos Aires I used to receive letters from homosexual persons who are ‘socially wounded’ because they tell me that they feel like the church has always condemned them. But the church does not want to do this. During the return flight from Rio de Janeiro I said that if a homosexual person is of good will and is in search of God, I am no one to judge. By saying this, I said what the catechism says. Religion has the right to express its opinion in the service of the people, but God in creation has set us free: it is not possible to interfere spiritually in the life of a person.
“A person once asked me, in a provocative manner, if I approved of homosexuality. I replied with another question: ‘Tell me: when God looks at a gay person, does he endorse the existence of this person with love, or reject and condemn this person?’ We must always consider the person. Here we enter into the mystery of the human being. In life, God accompanies persons, and we must accompany them, starting from their situation. It is necessary to accompany them with mercy. When that happens, the Holy Spirit inspires the priest to say the right thing.
“This is also the great benefit of confession as a sacrament: evaluating case by case and discerning what is the best thing to do for a person who seeks God and grace. The confessional is not a torture chamber, but the place in which the Lord’s mercy motivates us to do better. I also consider the situation of a woman with a failed marriage in her past and who also had an abortion. Then this woman remarries, and she is now happy and has five children. That abortion in her past weighs heavily on her conscience and she sincerely regrets it. She would like to move forward in her Christian life. What is the confessor to do?
“We cannot insist only on issues related to abortion, gay marriage and the use of contraceptive methods. This is not possible. I have not spoken much about these things, and I was reprimanded for that. But when we speak about these issues, we have to talk about them in a context. The teaching of the church, for that matter, is clear and I am a son of the church, but it is not necessary to talk about these issues all the time.
“The dogmatic and moral teachings of the church are not all equivalent. The church’s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines to be imposed insistently. Proclamation in a missionary style focuses on the essentials, on the necessary things: this is also what fascinates and attracts more, what makes the heart burn, as it did for the disciples at Emmaus. We have to find a new balance; otherwise even the moral edifice of the church is likely to fall like a house of cards, losing the freshness and fragrance of the Gospel. The proposal of the Gospel must be more simple, profound, radiant. It is from this proposition that the moral consequences then flow.
“I say this also thinking about the preaching and content of our preaching. A beautiful homily, a genuine sermon must begin with the first proclamation, with the proclamation of salvation. There is nothing more solid, deep and sure than this proclamation. Then you have to do catechesis. Then you can draw even a moral consequence. But the proclamation of the saving love of God comes before moral and religious imperatives. Today sometimes it seems that the opposite order is prevailing. The homily is the touchstone to measure the pastor’s proximity and ability to meet his people, because those who preach must recognize the heart of their community and must be able to see where the desire for God is lively and ardent. The message of the Gospel, therefore, is not to be reduced to some aspects that, although relevant, on their own do not show the heart of the message of Jesus Christ.”
Nothing in that quote contradicts the Congregation for the Doctrine of the Faith’s own document, Pastoral Care of Homosexual Persons, promulgated under Joseph Cardinal Ratzinger.
The Pope is also quite correct in saying that we must first address the wounds of people before hammering away at many of the moral issues, and here is where things get thorny.
Doctrinally, dogmatically, the Pope is on solid ground, a groundwork laid by the giants who came before him, from Pius XI to Benedict XVI. He does not need to reformulate what has been articulated so clearly and beautifully. Francis has been sent to show us how to minister to a broken humanity in a way that may well be alien to those whose only approach is moralizing. It begins with the language he employs regarding accompanying the sinner along the road of his life.
That means accepting the person where they are at and then walking the road with them. It means eating and drinking with those whose behaviors are profoundly disturbing to us. Working with street kids for seven years at Covenant House in the 1980?s was a formative experience for me, especially when so many had worked in prostitution. What moved the kids the most was the fact that we were the first people, for many of them, who were nonjudgmental and simply loved them where they were at.
I get where Francis is going with the Church. If John Paul II and Benedict charted the course, Francis is our guide.
Encyclicals are neat, crisp, and clean. Employing their contents with love and not bludgeoning people into submission with them will be the hallmark of this papacy. It is work fraught with the perils of which the Pope speaks when he talks of confessors being too lax or too rigid.
The same goes for the laity.
To those on the right who fear that the situational ethics that tore the Church apart Post-Vtican II has now made its way to the chair of Peter, they need to breathe deeply and accept authentic pastoral direction from the chief shepherd. After all, the Pope is right, we can’t only and always talk of homosexuality, abortion, and contraception. We must address the woundedness that gives rise to these ills.
We in the pro-life movement have prayed for a cure at the root of it all.
Will we now stop our ears and shout down the answer to those prayers?
Will we?
