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    ‘The Two Popes,’ ‘Conclave’ and Francis’ Autobiography: The Papacy in Recent Culture

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    Catholicism, for better or worse, has produced some of the greatest art in human history: Soaring cathedrals, stunning paintings and endless writings about humanity itself.Now, as the world reacts to the death of Pope Francis on Monday at age 88, here are some suggestions for an artistic reflection on the papacy and the pontiff’s complex legacy.“The Two Popes” (movie)In the first few minutes of the 2019 film, cardinals assemble in Rome after the death of Pope John Paul II. It’s all very somber.Then, in a bathroom, someone starts whistling.“What’s the hymn you are whistling?” Cardinal Joseph Ratzinger (a brooding Anthony Hopkins) asks the whistler, speaking in Latin.“Dancing Queen,” answers Cardinal Jorge Bergoglio, who was played by Jonathan Pryce and would eventually become Pope Francis.Ratzinger looks up, his shocked reaction reflected in the bathroom mirror as Bergoglio washes his hands.We are having trouble retrieving the article content.Please enable JavaScript in your browser settings.Thank you for your patience while we verify access. If you are in Reader mode please exit and log into your Times account, or subscribe for all of The Times.Thank you for your patience while we verify access.Already a subscriber? Log in.Want all of The Times? Subscribe. More

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      Pope Francis and the End of the Imperial Papacy

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      Pope Francis, who passed to his reward on the morning after Easter at age 88, was a version of the liberal pope that many Catholics had earnestly desired all through the long reign of John Paul II and the shorter one of Benedict XVI — a man whose worldview was shaped and defined by the Second Vatican Council and whose pontificate sought a renewal of its revolution, a further great modernization of the Catholic Church.In one way, at least, he succeeded. For generations, modernizers lamented the outsize power of the papacy, the anachronism of a monarchical authority in a democratic age, the way the concept of papal infallibility froze Catholic debates even as the world rushed forward. In theory Francis shared those concerns, promising a more collegial and horizontally oriented church, more synodal, in the jargon of the Catholic bureaucracy. In practice he often used his power in the same way as his predecessors, to police and suppress deviations from his authority — except that this time the targets were dissenting conservatives and traditionalists instead of progressives and modernizers.But just by creating that novel form of conflict, in which Catholics who had been accustomed to being on the same side as the Vatican found themselves suddenly crosswise from papal authority, Francis helped to demystify his office’s authority and undermine its most imposing claims.That’s because the conservatives whose convictions he unsettled were the last believers in the imperial papacy, the custodians of infallibility’s mystique. And by stirring more of them to doubt and disobedience, he kicked away the last major prop supporting a strong papacy and left the office of St. Peter in the same position as most other 21st-century institutions: graced with power but lacking credibility, floated on charisma without underlying legitimacy, with its actions understood in terms of rewards for friends and punishments for enemies.Two rebellions, in particular, illustrate this shift. The first is the continuing resistance to the pope’s attempt to suppress, in the name of Catholic unity and the spirit of the Second Vatican Council, the faith’s traditional Latin Mass. After Vatican II in the late 1960s, when Pope Paul VI remade the church’s liturgy, he commanded enough deference that he was able to swiftly consign the Mass that every Catholic in the world had grown up with to the modern equivalent of catacombs — to church basements, hotel rooms and schismatic chapels.Whereas when Francis attempted a similar suppression, reversing the permissions granted by Benedict, only his most loyal bishops really went along, and the main effect was to stir resistance and complaint, garner new media attention for the old Latin Mass and increase traditionalism’s cachet among younger Catholics.We are having trouble retrieving the article content.Please enable JavaScript in your browser settings.Thank you for your patience while we verify access. If you are in Reader mode please exit and log into your Times account, or subscribe for all of The Times.Thank you for your patience while we verify access.Already a subscriber? Log in.Want all of The Times? Subscribe. More

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      The Cardinals Must Now Decide on Francis’ Legacy

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      Pope Francis’ death on Monday introduces the Catholic Church to an uncertain era for which he tried to prepare it. The cardinals will soon be summoned to Rome for the conclave to elect his successor and must now consider if Francis’ vision — a merciful church in which all are welcome — remains the right one or whether an altogether different approach, perhaps one more focused on the demands of the Christian faith, is needed.Before the conclave starts, the cardinals will spend up to two weeks in Rome meeting to consider what kind of pope is needed, both for the church and for the world. As the discussions go on, they will ask, “Who among us?” Only then do the 135 cardinals eligible to vote — those under 80 years old — go into lockdown in the Sistine Chapel and decide on their choice.The cardinals will be aware of the moment. In the final months of Francis’ papacy, the West appeared to be fracturing, along with the post-World War II rules-based order. The world now seems a jungle in which might is right, in which imperial centers — America, China, Russia — compete ever more fiercely to assert their sovereignty while trampling on that of smaller nations. The cardinals will take note, too, of a social breakdown within many countries: the increasing collapse of civility and the angry resentment that lie behind the rise of nationalist populism. They will see growing violence and the prospect of more war.They will wonder what all this now asks of the church as a whole and of the papacy in particular.While worrying about the threat to democracy and law, most of the cardinals are not likely to mourn the imminent passing of the liberal order, which many may see as the consequence of individualism and market idolatry. They instead may blame Western liberalism for what they consider gross social inequalities, the privatization of morality, the erosion of institutions and the neglect of the common good.Many churchmen are traditionally sympathetic to workers; they share the indignation of ordinary people at the way the deck has been stacked in favor of the educated and wealthy and against the working poor. In Africa, Asia and Latin America, from which nearly half of the electors hail, many cardinals are also angry about market-driven globalization. They believe liberal Western values have been imposed on the world, dissolving bonds of trust, tradition, community and family.At the same time, probably few will be impressed by the rise of strongmen dressed in the flag of nation and faith. Many may regard Donald Trump, Elon Musk and his ilk as nihilists who know how to destroy but not to build and be aghast at the hounding of migrants and the reckless rejection of environmental concern, both of which were core to Catholic social teaching under Francis, who appointed four-fifths of the electors. They will probably see in the new authoritarianism a sign that the state is no longer acting as a brake on what St. Augustine called the “libido dominandi” — the desire to dominate — but now exalts it in the person of an autocrat.We are having trouble retrieving the article content.Please enable JavaScript in your browser settings.Thank you for your patience while we verify access. If you are in Reader mode please exit and log into your Times account, or subscribe for all of The Times.Thank you for your patience while we verify access.Already a subscriber? Log in.Want all of The Times? Subscribe. More