Εξέγερση στο εσωτερικό της Καθολικής Εκκλησίας έχει προκαλέσει η ακροαριστερή ατζέντα που ακολουθεί ο Πάπας Φραγκίσκος (Αργεντίνος).
Στην επίσκεψη του Πάπα Φραγκίσκου στην Πολωνία, το πλήθος υποδέχτηκε όπως πάντα τον Πάπα με ενθουσιασμό, αλλά οι Πολωνοί αξιωματούχοι τον κοιτούσαν με καχυποψία, ακόμη και έχθρα, λόγω των θέσεων του για το μεταναστευτικό (ανοιχτά σύνορα της Ευρώπης με το Ισλάμ κλπ). Οι Πολωνοί είναι από τους πιο θρήσκους Καθολικούς. (βλέπε σχόλιο 1)
Ο επικεφαλής της Καθολικής εκκλησίας της Ουγγαρίας επιτέθηκε στον Πάπα Φραγκίσκο λέγοντας ότι οι Μουσουλμάνοι λαθρομετανάστες που έρχονται στην Ευρώπη είναι εισβολείς που φωνάζουν Αλαχ Ακμπαρ και όχι πρόσφυγες.
Ο αρχιεπίσκοπος της Αυστριακής εκκλησίας, που είναι ο πιθανότερος να διαδεχθεί κάποια στιγμή τον Πάπα Φραγκίσκο, είπε ότι οι Μουσουλμάνοι θεωρούν την Ευρώπη τελειωμένη, και η Ευρώπη πρέπει να σεβαστεί τις Χριστιανικιές της ρίζες.
“Church in revolt at pope’s ‘blessing’ of Islam’s expansion in
Europe”, Δεκέμβριος 2017
Several leaders in the Catholic Church are openly challenging what they say is Pope Francis’s decision to condone the rapid spread of Islam in
“[T]hey are not refugees, this is an invasion, they come here with cries of ‘Allahu Akbar’, they want to take over,” said Laszlo Kiss Rigo, head of the Catholic Hungarian southern community.
Rigo “belongs to a growing branch of Catholic leaders who refuse to see the future belonging to Islam in
Europe,” Giulio Meotti wrote for Gatestone Institute on Jan. 29.
“They speak in open opposition to Pope Francis, who does not seem too impressed by the collapse of Christianity due to falling birth rates, accompanied by religious apathy and its replacement by Islam.”
Catholic commentators are also questioning what they see as the Church’s “blindness” about the danger
Europe is facing. One is the cultural editor of the French magazine Valeurs Actuelles, Laurent Dandrieu:
“Islam has every chance massively to strengthen its presence in
Europe with the blessing of the Church. The Church is watching the establishment of millions of Muslims in Europe… and Muslim worship in our continent as an inescapable manifestation of religious freedom. But the civilizational question is simply never asked.”
Cardinal Christoph Schonborn, Archbishop of Vienna who is seen as a top candidate to succeed Francis, has appealed to save
Europe’s Christian roots. “Many Muslims want and say that ‘Europe is finished,’ ” he said, before accusing Europe of “forgetting its Christian identity.” He then denounced the possibility of “an Islamic conquest of Europe.”
After a Tunisian national, who arrived among a wave of Arab migrants into
Germany, murdered 12 people at a Christmas market in Berlin, the Catholic archbishop of , Heiner Koch, who was appointed by Pope Francis, also sounded a warning: “Perhaps we focused too much on the radiant image of humanity, on the good. Now in the last year, or perhaps also in recent years, we have seen: No, there is also evil.” Berlin
The leader of the Czech Roman Catholic Church, Cardinal Miloslav Vlk, also warned about the threat of Islamization. “Muslims in Europe have many more children than Christian families; that is why demographers have been trying to come up with a time when
Europe will become Muslim.”
“Europe will pay dearly for having left its spiritual foundations; this is the last period that will not continue for decades when it may still have a chance to do something about it,” Cardinal Vik said. “Unless the Christians wake up, life may be Islamized and Christianity will not have the strength to imprint its character on the life of people, not to say society.”
Cardinal Dominik Duka, Archbishop of Prague and Primate of Bohemia, has also questioned Pope Francis’s “welcoming culture.”
French presidential candidate Francois Fillon, who “doesn’t hide the fact that he’s Catholic,” rose in the polls by vowing to control Islam and immigration: “We’ve got to reduce immigration to its strict minimum,” Fillon said. “Our country is not a sum of communities, it is an identity.”
’s problem with this Pope” Poland
Pope Francis will be received by the usual ecstatic crowds when he touches down in
, this week for a four-day Catholic youth celebration. But look closely at the faces of government officials and bishops in the crowd, and you might see something other than joy in their expressions: wariness, suspicion, anxiety — and in some cases even hostility. Krakow, Poland
The Catholic Church is good at unity: Polish Catholics are loyal to the successor of St. Peter, whoever he is. But they have a very particular world view that seems to clash with Pope Francis’ reformist streak
When I went to
in late 2015 to promote the Polish translation of my Francis biography, “The Great Reformer,” I was stunned by the level of suspicion and criticism leveled against him. Much of it was expressed in the kind of language Polish Catholics in the era of John Paul II would have been quick to describe as “disrespectful.” Francis, many told me, was in the process of undoing what the charismatic, authoritarian St. John Paul II had achieved — firm adhesion to traditional doctrine, faithful congregations, and evangelizing fervor. Warsaw
Francis, I was told, was “causing confusion” with his statements, giving succor to the church’s critics and in general letting down the church. They could not understand why he appeared determined to chip away at the walls they had built with such effort, and at such cost.
Concerned that the English title of my biography would feed already widespread suspicion of Francis, my Krakow-based publisher decided to call the book Prórok, meaning “Prophet.” But the Polish audience wasn’t fooled by the change.
Not only is John Paul II many Poles’ model for what a pope should be, but it has become increasingly obvious that a majority of Polish Catholics see their church — and their culture, because the two are indistinguishable — as beleaguered. Theirs is a mentality forged during long years of resistance to Communism, a legacy now deployed in resistance to secularism, pluralism and modernity in general.
It is a mentality geared toward struggle and defensiveness and one that values unity, conformity and certainty, and that is nervous of contamination.
This kind of thinking may have its strengths — there are legitimate reasons to be proud of the traditions of Polish Catholicism — but its darker side is obvious too. Polish Catholics suffer from a superiority complex, an assumption that their fervent faith (and their magnificent pope) saved the church, and that everything the church has done since, culminating in Francis, is evidence of dangerous backsliding.
* * *
Considering its history, this fervor is unsurprising. But it is also dangerously contingent on historical circumstance.
As was the case in Ireland or Quebec before those countries slammed into secularization, in Poland, the nation and the church are intertwined; to be Polish is to be Catholic, and to be Catholic means to be identified with the cause of national liberation. The struggle for freedom in
is indistinguishable from that of its saints. St. John Paul II is not just a great church leader, but the architect of his nation’s freedom — a latter-day Moses leading Poland Israel out of . Egypt
The defense of “Catholic Poland” has led the church into what is by modern standards an unhealthily close relationship with President Andrzej Duda’s governing Law and Justice Party, which often makes it hard to work out where the line between church and state is drawn.
The government has been unsparingly anti-immigrant, and it has criticized the European Union — and especially
— for pushing an agenda of shared responsibility for the refugee crisis that swept over the Continent. The government’s stance is popular among ordinary Poles, many of whom harbor strong anti-Arab and anti-Muslim sentiment and see a link between immigration and terrorism. A recent survey identified Germany Hungary and as the two European nations most hostile to refugees. Poland
Pope Francis, on the other hand, has called
Europe’s willingness to take refugees a test of its principles. God’s mercy — the theme of this week’s World Youth Day in , and the cornerstone of Francis’ teaching — is most evident, he believes, in our willingness to embrace strangers. A Christian takes in the refugee simply because he or she is in need. Poland
Pope Francis strove to set an example by taking in 20 Syrians (all Muslims) into the
, a state of only 1,000 citizens. By that reasoning, Vatican Europe should take in 6 million Syrians.
Another flash point both for the government and bishops has been the Pope’s urgent commitment to combat climate change, an effort which he believes the church should lead. Although Law and Justice politicians are careful to avoid criticizing the pope directly, they publicly dispute the links between carbon emissions and climate change. In a country where mining remains a key industry — Poland is the ninth largest coal producer in the world — Pope Francis’ ecological stance has been critiqued as naive, meddling and “anti-coal.”
But Francis does not show signs of retreating on the issue; he plans to arrive at an event Wednesday on what his official schedule describes as an “ecological tram.”
The main point of tension with
’s bishops has been Francis’ attempts to take a more merciful, “pastoral” direction with regards to marriage and family. The topic was the focus of two three-week bishops’ meetings in Poland in 2014 and 2015 that resulted in a significant document called Amoris Laetitia, “The Joy of Love.” While it upholds the indissolubility of marriage, it invites the church to think about how better to integrate and include the divorced and civilly remarried. Rome
For Francis, this way of thinking is about making it easy for those who seek change to attain it – and about welcoming those who have been bruised by rejection. As with his language about gay people, it represents a shift from focussing on how to defend the church from contagion to how to walk with those who are outside it.
His approach won out against fierce opposition from Polish bishops, among others, who saw the document’s proposals as watering down church doctrine, sending mixed messages, and “compromising” with the secular world.
Some Polish bishops have publicly critiqued the document as “ambiguous.” They argue that sections that are unclear should be interpreted according to the teachings of Francis’ predecessors — by which they mean John Paul II’s 1981 teaching document, Familiaris Consortio. In Catholic terms, this amounts to something close to a rebellion: Amoris Laetitia is authoritative magisterial teaching, and should be the dominant point of reference.
There will be two moments after Pope Francis arrives for him to deliberate on these differences in private, first with President Duda, and then in a closed-door session with bishops at Wawel Cathedral. The rest of his visits will be very much in the public eye: In Częstochowa, he will say Mass at the great national shrine of Jasna Gora; in Auschwitz-Birkenau, he will pray silently at the Nazi death camps; and at the Divine Mercy shrine in
Krakow, he will hold a Mass at which 1.5 million worshipers are expected.
The connecting theme of his visit will be mercy. At stake is what the word means in our current political and cultural moment — and whether Poland could use a little more of it in order to be faithful to the Gospel, let alone to the Successor of St Peter.