The Church's Paradigm Shift In Our Time

We must be wary of mixing religion and science. On the one hand, the seventeenth century conflict between Pope Paul V/Pope Urban VIII and Galilei Galileo over whether ours was a sun-centered or earth-centered universe exemplified the danger. As Galileo put it, “Holy Writ was intended to teach men how to go to heaven, not how the heavens go.”

On the other hand, it is possible that students of religion and students of science can learn from one another.

Philosopher of science Thomas S. Kuhns explained in his 1962 work The Structure of Scientific Revolution that scientific progress is “a series of peaceful interludes punctuated by intellectually violent revolution.”

He meant that there were eras when scientific theories gain acceptance and become the rule, but now and then there are times when new information challenges a strongly held theory and leads to a change in thinking. The paradigm shifts.

Commenting on Kuhns’ observation, science writer Simon Singh wrote in his book Big Bang that the shift in paradigms is often contentious, unfolding in several stages from one paradigm to another:

     1)     the shift requires that the new paradigm must be “properly fleshed out” in order to discredit the old paradigm;   2) the speed in the shift depends on “the weight of the evidence in favor of the new paradigm and the extent to which the old guard resists change”; 3)    the “older scientists, having invested so much time and effort in the old paradigm, are generally the last to accept the change, whereas younger scientists are generally more adventurous and open-minded" (p. 368).

Singh concluded, “The old paradigm might have prevailed for centuries, so a transition period that lasts a couple decades is still comparatively short.”

Perhaps that analysis of paradigm shift in the world of science is applicable to the world of religion, especially to the changes and potential paradigm shifts in the Catholic Church.

Pope John XXIII’s Second Vatican Council may be considered the start of a major paradigm shift in the Church. Vatican II was the first ecumenical council that was primarily pastoral in style, truly representative of a “world Church” (to use Karl Rahner’s term), and affirmative of the role and dignity of the laity in the modern world.

Although the Council’s meetings took place more than 50 years ago, the outcome, the vision, the direction and the dynamism are still fresh, still inviting reflection and still urging implementation.

Those who have been analyzing the papacy of Pope Francis recognize that a clear-cut shift in paradigm is taking place right now, in our time.

Austen Ivereigh titles his biography of Pope Francis: The Great Reformer. David Willey‘s book is The Promise of Francis, subtitled “The Man, The Pope, and the Challenge of Change.” Massimo Faggioli’s latest is Pope Francis – Tradition in Transition. Richard Gaillardetz has published An Unfinished Council, with the sub-title “Vatican II, Pope Francis, and the Renewal of Catholicism.”

Cardinal Walter Kasper provides theological and pastoral perspectives in Pope Francis’ Revolution of Tenderness and Love. Kasper maintains that “the challenge of this pontificate is far more radical than most suspect. It is a challenge for conservatives, who don’t want to let themselves be surprised any more by God and who resist reforms, just as it is for progressives, who expect feasible, concrete solutions right here and now” (p.92). He describes Pope Francis’ revolution in one word: “It is a revolution of mercy” (p. 93).

Although it is Gaillardetz’s thesis that Vatican II is as yet “an unfinished council,” he acknowledges, “I do not wish to diminish the extent to which Pope Francis’ postconciliar predecessors were ‘popes of the council’…However, no postconciliar pope, in my view, can match Pope Francis’s comprehensive and integrated retrieval of not just one teaching or another but of the council’s deeper reformist impulse” (p. 135).

Faggioli describes Pope Francis’ election as “an unprecedented step toward the fulfillment of what the German Jesuit theologian Karl Rahner called “the world Church,” that is, a third macro-period of its history (after the Judeo-Christianity of its origins and the church of Hellenism and of Greek-Latin culture) with the self-realization of the Church as a church in the global dimension through the incarnation of Catholicism in different cultures” (p. 61).

Willey notes, “The Pope’s vivid language is unlike anything heard coming out of the Vatican during recent papacies. It may not please some Catholics, and it is certainly causing a degree of consternation among the Vatican administration accustomed to running things their way” (p. 11).

Ivereigh recalls remarks Pope Francis made to retreatants when he was Cardinal Bergoglio, criticizing the Church for failing to evangelize, saying that the problem is “we have Jesus tied up in the sacristy.” Ivereigh writes, “Citing a verse from the Book of Revelation about Jesus standing at the gate, calling, Bergoglio said he had come to see that it wasn’t about Jesus knocking to be let in, but about Jesus being trapped on the inside, asking to be let out” (p.347-48).

We in these first decades of the 21^st century are experiencing a paradigm shift in religion and most especially in the Catholic Church. It is likely that the stages of scientific paradigm shifts as described by Singh will be reproduced in the paradigm shift of religion and Church. Recent history suggests it is so.

It took a long time (and great conflict) to overcome science's earth-centered paradigm replacing it with a sun-centered one. Pope Urban was sure that  he was right and that Galileo was wrong, but in the end the truth won out.

Despite the conflicts in the present age of the Church, we have confidence that the true direction and balance for the Church will emerge, perhaps without violent revolution, resulting in a new paradigm not of dogma but of pastoral care, in being less European and more world-inclusive, in employing lay ministry as well as the hierarchical.

It is reported that after re-canting (at the pope’s insistence) his conviction that the earth revolves around the sun, Galileo murmured, “Eppur si muove!” –“and yet it moves!”

Despite the conviction of some that the Church must not, cannot change, there remains the God of surprises, the movement of the Holy Spirit, the direction set by Vatican II, and the evidence that “Eppur si muove!”

Praying For Priestly Vocations

I believe in praying for vocations to the priesthood.

After all, according to the Gospel accounts of Matthew and Luke, Jesus said, “The harvest is abundant but the laborers are few, so ask the master of the harvest to send out laborers for his harvest.”

Though the laborers in this saying are missionaries, not specifically identified as priests, Church usage often applies Jesus’ request to the priestly vocation.

Some have charged that the Second Vatican Council and its after-math are the reasons for the decline in vocations to the Roman Catholic priesthood, but others offer some evidence that the decline really began because of the societal and cultural changes which followed World War II.

One anecdotal piece of evidence to support a pre-Vatican II shortage is Cincinnati Archbishop Karl J. Alter’s pointing out in 1959 (well before Vatican II) that there was a “threatening shortage of priests for the immediate future” (cf Faith and Action: A History of the Catholic Archdiocese of Cincinnati 1821-1996 by Roger Fortin, Ohio State University Press, 2002, p. 283).

Alter’s concern was based on the age of the clergy and the increase of the Catholic population; he estimated that the archdiocese would need to ordain 100 priests over the next ten years just to replace the current number of priests, “but to meet expanding growth, the number should be nearer 150 priests, or a rate of 15 ordained each year” (ibid).

The Archdiocese of Cincinnati expects to ordain seven men to the priesthood in May of 2016. Given the number of pastors who currently are pastoring more than one parish, the newly ordained class is welcome but far less than adequate in numbers to meet current need.

I’ve been wondering what St Paul would do if he were to make a missionary visit to an area of a diocese and find that two or more parishes were sharing a pastor. It is pure conjecture on my part, but my hunch is that Paul would seek out in one of the parishes a man of suitable quality and appoint him as pastor.

When I stand at the altar as presider at Sunday liturgy I often see one or more men in the congregation who could easily be doing what I am doing.

In the rite for ordination of a man to the priesthood, the ordaining bishop reviews the qualities and responsibilities expected of the candidate, namely that he be resolved to discharge the office of priesthood in the presbyteral order as a conscientious fellow worker with the bishops, that he faithfully and religiously celebrate the mysteries of Christ, that he exercise the ministry of the word worthily and wisely, that he consecrate his life to God for the salvation of his people.

I think I see in the Sunday morning assembly men who meet those criteria.

Vatican II described the priest as one taken from among men and appointed for them in the things that appertain to God, to offer gifts and sacrifices for sins, to live with the rest of men as with brothers (Presbyterorum Ordinis, #3). And the qualities expected in priests “are goodness of heart, sincerity, strength and constancy of mind, careful attention to justice, courtesy and others which the apostle Paul recommends” in Philippians 4:8 (ibid).

A number of lay married men in the congregation exemplify those virtues, and could be chosen for the Sacrament of Holy Orders, especially in those parishes where the people of God are deprived of the celebration of the Eucharist and of Reconciliation.

Is it the rule of celibacy that prevents such ordination? Back in 1987 a non-Catholic professor at Vanderbilt University asked me point blank, “When will your Church decide which is more important: celibacy or Eucharist?”  

I believe in praying for vocations to the priesthood, but I must admit that sometimes I think I hear the Lord say in response, “I have called men to such service, but they have not yet been chosen.”

Communal Absolution and the Mercy of God

The Year of Mercy is underway, and among Pope Francis’ hopes for this Jubilee Year is “placing the Sacrament of Reconciliation at the center once more in such a way that it will enable people to touch the grandeur of God’s mercy with their own hands. For every penitent it will be a source of true interior peace” (Misericordiae Vultus, #17).

He also proposed that “The initiative of  '24 Hours for the Lord'  (an opportunity for celebrating the Sacrament of Penance) to be celebrated on the Friday and Saturday preceding the Fourth Week of  Lent, should be implemented in every diocese” (17).

“Bishops,” he continued, “are asked to celebrate the sacrament of Reconciliation with their people so that the time of grace offered by the Jubilee Year will make it possible for many of God’s sons and daughters to take up once again the journey to the Father’s house” (18).

I had hoped that the Holy Father’s invitation to receive the Sacrament of Reconciliation would include permission to use the third form of the sacrament more freely, that is, “The Rite For Reconciliation of Penitents With General Confession and Absolution,” or more popularly known as “Communal Absolution.”

The Second Vatican Council called for a revision of the rite and formulas of Penance “so that they more clearly express both the nature and effect of the sacrament” (Sacrosanctum Concilium, #72).

The final revision offered three sacramental possibilities: 1) private confession and absolution; 2) communal service with private confession and absolution, and 3) the communal service with general absolution.

In his book The Sacrament of Reconciliation (Liturgical Press, 2001) Father David Coffey, STD, refers to a commentary by Father Franco Sottocornola, secretary of the second commission charged with revising the sacrament, which indicates that the committee expected the third form of the rite (communal celebration/general absolution) would be the one used most often.

Coffey provides his translation of Sottocornola's assessment of the three forms: ""The first better favors personal conversion...The second permits the development of a critical conscience in the community as such, a communal engagement...The third permits a more frequent reception of the sacrament than would otherwise be possible..." Sottocornola's article appeared in 1974, "Les nouveaux rites de la penitence commentaire," Questiones liturgiques 55.

Coffey notes, “The frequency which Sottocornola anticipated for the celebration of the third rite in the average parish was once a month" (p. 168).

However, the  new Rite of Penance was promulgated with rubrics which  insisted that individual, complete confession and reception of absolution was the sole, ordinary means for reconciliation with God and the Church. The only exceptions to this rule were if there existed some moral or physical impossibility to use the sole, ordinary means.

The Sacred Congregation for Divine Worship in protocol number 800/73 decreed that, “Unless there is a good reason preventing it, those who receive pardon for serious sins through general absolution are to go to individual confession as soon as they have the opportunity before any further reception of general absolution” (Rite of Penance, #34). Thus if conditions of moral or physical impossibility should exist, the penitent must have the resolution to confess in due time any serious sins according to the sole, ordinary means.

Coffey writes, “At a time when the number of clergy was already dwindling, and when, as a result of the reform, personal confession had become more demanding than it had been before, it was envisaged that the majority of people would settle for the third rite as their normal way of receiving the sacrament, with the first (private confession) received occasionally according to spiritual desire or need and preceded by a more intense period of preparation” (p. 167).

I had hope that Pope Francis would allow the use of the third form during this Year of Mercy. In the very least the third form, I believe, would be appropriate for youngsters who are expected to go to confession before First Communion.

If we wish to give expression to Christ’s mercy in this Jubilee Year, the third form of the rite would joyfully demonstrate the prodigality of  God’s forgiveness, mercy and love.

Pope Francis' 2015 Pre-Christmas Address to the Curia

Despite his not feeling well (he acknowledged that he has been suffering from a cold), Pope Francis addressed the staff of his Curia on Monday, December 21, 2015.

Giving his reflections while seated (he apologized for not standing), Pope Francis recalled his address last year when he  listed some illnesses or temptations that Curia staff must face. On that occasion he developed an examination of conscience, urging his audience to be careful not to give in to such things as being too busy, becoming hard-hearted, failing to coordinate with other members, spreading gossip, failing to smile.

This year he offered what he termed “curial antibiotics” which could help treat some of the diseases he listed last year, diseases which became evident during the past year and which, he said, caused “no small pain to the entire body, harming many souls, even by scandal.”

Reiterating the dictum  “Ecclesia semeper reformanda” (the Church is always in need of reform), Pope Francis assured his staff that “the reform will move forward with determination, clarity, and firm resolve.”

Despite these diseases and even scandals, the Holy Father quickly added his heartfelt gratitude and needed encouragement “to all those good and honest men and women in the Curia who work with dedication, devotion, fidelity and professionalism.”

He then listed for them a number of virtues which he urged them to embrace and put into practice.

He presented this year’s list following an acrostic for the Latin term misericordia (mercy) which does not easily transfer into English. But using each letter of misericordia, Pope Francis recalled virtues, attitudes, and actions which he urged his staff to put into practice.

He began with “M” –and related that letter to “missionary” spirit, reminding the gathering that all who are baptized are called to be missionaries endowed with  pastoral sensitivity.

His address further urged the staff to be wise and creative, fulfilling their jobs with intelligence, insight, and appropriateness. Pope Francis recalled the need for a spirituality which keeps a person human and not robotic. He asked them to set a good example, to avoid emotional excesses, to have a spirit of determination but capable of restraint from impulsive, hasty actions.

He encouraged them to practice charity, to be truthful , humble, diligent, alert, and accountable.

Pope Francis put all these virtues in the context of the Year of Mercy, noting that mercy is the virtue of those who choose to put on the heart of Christ.

“And so,” he concluded, “may mercy guide our steps, inspire our reforms and enlighten our decisions. May it be the basis of all our efforts. May it teach us when to move forward and when to step back. May it also enable us to understand the littleness of all that we do in God’s greater plan of salvation, in his majestic and mysterious works.”

Pope Francis is a man of many talents, a multi-faceted leader who knows when to push and when to ease the pressure. He is resolute but patient. He sees reality but does not give in to discouragement. We have a man of deep, practical faith in the role of St Peter, and we who listen to him, admire him, support him must not neglect to respond to his constant request, “Pray for me.”

A Kairos Moment for Reformation and Celebration

We cannot know how long we will have Pope Francis with us (I fear for his life) but we can be sure that this moment in Church history is a kairos, a time of grace.

He has embraced the mandate given him by the cardinals who elected him, namely to reform the Church, especially its bureaucracy.

The so-called Vatileak documents verify the serious problems present in the offices, departments, and dicasteries which form the management structures of the Vatican. The turf wars, the manipulation of funds, the misappropriation of revenues, the incompetent (some say “corrupt”) book-keeping practices, the failure to follow accounting regulations, the secrecy, the resistance to reform measures –all characterize the institution Francis is working to reform.

He put it bluntly to cardinals in the Curia on July 3, 2013: “We have to better clarify the finances of the Holy See and make them more transparent…It is no exaggeration to say that most of our costs are out of control…Our books are not in order; we have to clean them up.”

Earlier, a report from two auditors alerted the pope: “There is a complete absence of transparency in the book-keeping of the Holy See and the Governorate. This lack of transparency makes it impossible to provide a clear estimate of the actual financial status of the Vatican as a whole and of the single entities of which it consists.”

Both of the above quotes come from top secret documents which were shared with Italian journalist Gianluigi Nuzzi, confidential information now disclosed in Nuzzi’s book Merchants In The Temple (Henry Holt and Company, 2015). Msgr Lucio Vallejo Balda, a member of the now-disbanded Commission for Reference on the Organization of the Economic-Administrative Structure of the Holy See, was arrested and charged with leaking the documents.

Francis’ reform efforts, however, are not confined to finances or bureaucracy. He reminded a meeting of the national conference of the Italian Church, some 2200 people from 220 dioceses, in November of 2015 that the Church is always in need of reform (“semper reformanda”). And he clarified that reform of the Church does not end in plans to change structures but necessarily includes “grafting yourself to and rooting yourself in Christ, letting yourself be guided by the Spirit.”

He warned the prelates and laity against putting undue trust in structures, organizations and plans, thereby stifling the movement of the Spirit. He pointed to the danger of relying on reason and clear thinking at the expense of losing the tenderness of the flesh of your brother.

He urged the assembly to embrace the church teaching on the preferential option for the poor, to build not walls or borders but meeting squares and field hospitals. :I would like, he said, “an Italian church that is unsettled, always closer to the abandoned, the forgotten, the imperfect. I desire a happy church with the face of a mother, who understands, accompanies, caresses.”

In his press conference during the flight back from Africa, Francis acknowledged that some, perhaps many, Catholics believe they have the absolute truth and as a consequence dirty others with calumny, disinformation and evil acts.”Religious fundamentalism,” he said, “is not religion –it’s idolatry."

When on December 8, 2015, Pope Francis opened the holy door marking the beginning of the Year of Mercy, he asked us to think of it as opening ourselves to express the mercy of the Good Samaritan. “Wherever there are people, ”he said, “the Church is called to reach out to them and to bring the joy of the Gospel, and the mercy and forgiveness of God.”

The Holy Year of Mercy is clearly a time of grace. The ministry of Pope Francis is also a kairos moment in Church history.  The Francis effect and the Year of Mercy are reasons to celebrate and give thanks. May both give life, excitement, conversion and joy to the Church and the world!

The Bishops' Catacomb Pact on Poverty

Just a month before the opening of the Second Vatican Council, Pope John XXIII said in a radio address that the Church wants to be “the Church of all, especially the Church of the poor.”

Just days into his papacy Pope Francis told a gathering of reporters, “How I would like a Church that is poor, and for the poor.”

It is well-known that Jorge Bergoglio, while serving as auxiliary bishop and then as Archbishop of Buenos Aries had earned the nickname “slum bishop” because of his ministry among the poor and broken members of his archdiocese.

His own lifestyle gives witness to Gospel values: “Go, sell what you have, give to the poor, and come, follow me” (Mk 120:21). “Do not store up for yourselves treasures on earth…” (Mt 6:19).

Several times in his apostolic exhortation Gospel Joy Pope Francis focused attention on the world’s poor, urging justice, economic change, alms and spiritual care. He also encouraged our learning from the poor (“They have much to teach us,” #198) and to be cautious of a lifestyle that excludes others (“The culture of prosperity deadens us...” #54).

One of the criticisms leveled against the Second Vatican Council is the little mention of the Church’s ministry to the poor. Only eight of the Council’s 16 documents refer to the “poor,” and the total references are but 24.

Bishops from poor diocese were particularly concerned about the Council’s failure to address the issues of poverty.

Just days before the Council’s final session, about 40 bishops (mostly from Latin America) gathered for Mass in the catacombs of St Domitilla (a series of underground caves in Rome where thousands of early Christians are buried).

Although many of these bishops had been meeting on their own and apart from the Council to discuss the problems of poverty and how the Church should respond to them, on this occasion  (November 16, 1965) the group decided to enter into a pact, agreeing to change their personal lifestyles to better reflect Gospel poverty.

Although the original signed text  is missing Bishop Bonaventura Kloppenberg (a German-born Brazilian bishop who died in 2009) did leave among his papers a complete text of the pact, which he titled “Pact of the Servant and Poor Church.”

It is believed that Archbishop Oscar Romero, of San Salvador, who was martyred in 1980 and beatified by the Church in 2015, was the driving force behind the formation of the so-called “Pact of the Catacombs.”

The opening statement of the pact says, “We bishops assembled in the Second Vatican Council, are conscious of the deficiencies of our lifestyle in terms of evangelical poverty. Motivated by one another in an initiative in which each of us has tried to avoid ambition and presumption, we unite with all our brothers in the episcopacy and rely above all on the grace and strength of Our Lord Jesus Christ and on the prayer of the faithful and the priests in our respective dioceses. Placing ourselves in thought and in prayer before the Trinity, the Church of Christ, and all the priests and faithful of our dioceses, with humility and awareness of our weakness, but also with all the determination and all the strength that God desires to grant us by his grace, we commit ourselves to the following.”

Then comes a series of lifestyle changes and initiatives the signing bishops agree to undertake; among them are:

--we will try to live according to the ordinary manner of our people in all that concerns housing, food, means of transport, and related matters.

--we renounce forever the appearance and the substance of wealth, especially in clothing (rich vestments and loud colors) and symbols made of precious metals

--as far as possible we will entrust the financial and material running of our dioceses to a commission of competent lay persons

--we do not want to be addressed verbally or in writing with names and titles that express prominence and power (such as Eminence, Excellency, Lordship); we prefer to be called by the evangelical name of “Father”

--we will do everything possible so that those responsible for our governments and our public services establish and enforce the laws, social structures, and institutions that are necessary for justice, equality, and the integral, harmonious development of the whole person and of all persons

--when we return to our dioceses we will make these resolutions known to our diocesan priests and  ask them to assist us with their comprehension, their collaboration, and their prayers.

This catacomb pact was developed and signed 50 years ago. The majority of the histories of Vatican II never mention the pact. Most Catholics never heard of it. It is hard to determine whether the agreement had influence on the churches of the signers.

But it appears that Pope Francis knows of the pact, or at least shares in its convictions and provisions. Look at the propositions and then look at Pope Francis’ ministry, and the two fit like hand in glove.

Full text of the Catacomb Pact is available online, e.g., http://www.sedosmission.org/web/attachments/article/137/Catacomb

The Pope's Leadership: Humble and Unafraid

I’ve been reading Jeffrey A. Krames’ book Lead with Humility, (American Management Association, 2015), subtitled “12 Leadership Lessons From Pope Francis.”

Krames’ analysis of the leadership style of Pope Francis includes a number of observations:     The new pope is not afraid of change, nor does he shy away from shaking up the institution; he is not afraid of disruptive innovation.     Pope Francis believes that leadership is service, and true leaders lead in a spirit of humility.     He lives on the frontier, insisting that leadership requires going out to the periphery, “smelling like the sheep,” decentralizing decision-making.    The man is pragmatic, seeing things as they are not as he would like them to be.

As a young priest Jorge Bergoglio was appointed in 1973 as Provincial Superior of the Jesuits in Argentina. His leadership in that office has been described as “cautious and conservative.” By the time he left that position the Jesuit community in Argentina was divided into two camps (one pro-Bergoglio, the other anti).

One Jesuit superior said as late as 2013, just after the announcement that Cardinal Bergoglio had been elected as Pope Benedict’s successor, “Yes I know Bergoglio. He’s a person who’s caused a lot of problems in the (Jesuit) Society and is highly controversial in his own country.”

In 1992 Bergoglio was ordained a bishop, and became an auxiliary for the Archdiocese of Buenos Aries. It was in this role that he became known as “the bishop of the slums,” and when he became the Archbishop of Buenos Aries in 1998 he continued to give personal care for the poor and forgotten members of society, and lived a humble life-style choosing not to live in the elegant Archbishop’s House, taking the subway and the bus to get around the city, and even cooking his own meals.

In 2013 Cardinal Bergoglio was elected “Bishop of Rome and Vicar of St Peter,” and chose the name Francis, honoring the 13^th century saint nicknamed “Il Poverello” or “the Poor One.”

All reports coming from the conclave agree that the electing cardinals wanted a man who could reform the Curia (the Church’s bureaucracy) and restore energy to the Church’s mission. In one of his last official statements, Pope Benedict XVI had acknowledged that sometimes the Church displays “a disfigured face.” The new pope was expected to address these issues.

In short order Pope Francis called together a Council of Cardinals (nine of them) to assist him in the reform of the Vatican Bank and the Curia in general.

It was a sensational news-break when journalist Gianluigi Nuzzi revealed the contents of documents which Pope Benedict’s butler Paolo Gabriele had photocopied from the pope’s personal desk. Nuzzi summarized the story and the contents in his digital book Ratzinger Was Afraid, confirming rumors about irregularities in the Vatican Bank’s book-keeping and about Curia cover-up.

Nuzzi reported, “The material came from the Secretariat of State, from nunciatures, from individual cardinals and from all over the world…Already from a first glance, the papers reveal something important: the Curia’s first instinct was to cover up anything that could embarrass God’s representatives on earth or simply raise questions and doubts about their actions.”

Just weeks into his pontificate, Pope Francis began to address the issue of reform. In October of 2015 Pope Francis noted that  “While the reform path of some structures of the Roman Curia, working with the Council of Cardinals established by me, September 18, 2013, is progressing according to schedule, I have noticed that some problems have emerged which I intend to address promptly. I would like first of all to reiterate how this transition period is not a time of vacatio legis (a vacation from the law).”

Pope Francis is not afraid. Nor is he hesitant. He expects his directives to be followed. He is aware of those who would obstruct the much needed reforms.

His style of leadership is evident in his summoning the Synod on the Family. He is collaborative and consultative. He believes in using synods as a way of leading the Church, inviting the participation of laity and hierarchy alike. He reflects the spirit of the Second Vatican Council's Constitution on the Church.

When a group of cardinals wrote Pope Francis a letter prior to the Synod on the Family (October, 2015) expressing their concerns about conspiracy, fore-gone conclusions, and undermining Church teaching, Pope Francis addressed their concerns openly and to the point, assuring them that there is no conspiracy and that the synod will be conducted in an honest and open debate.

Commenting on the synod, on the infamous letter and on the group of cardinals who wrote it, Cardinal Oscar Rodriguez Maradiaga of Honduras said at a conference at Fordham University on November 3, 2015, that the letter writers “felt embarrassed for what they did because it was useless, not necessary.”

Cardinal Rodriguez reminded his audience that Pope Francis is a man of prayer. “He knows what he is doing. He’s not just acting without reflection, without praying over the steps he is taking.” And addressing the concerns of some Catholics who feel that they must reject any reforms of Catholic practice regarding sex and marriage, Cardinal Rodriguez  explained that the synod  focused not on doctrinal change but on pastoral practice, which is subject to change: “I say it is necessary to be open to the Holy Spirit because the Church is guided by the Holy Spirit, not by the attitudes of men or women or pastors of the Church.”

It isn’t just because they both share the same name that we find similarities between the influence of Francis of Assisi and that of Francis of Argentina. Author Jon M. Sweeney maintains in his book When St Francis Saved The Church (Ave Maria Press, 2014) that “(St) Francis’s conversion led prophetically and organically to a conversion of the Christian faith itself.” The life-style, the focus on Gospel values, the eagerness to "repair" the church are common elements in the ministry and spirituality of both men.

Sweeney writes that anyone who has been paying attention to Pope Francis can note “the changing atmosphere in the Catholic Church today. Since he was elected in March 2013, there has been fresh air blowing into old and staid ways of doing things….Something is happening. Is it too bold to suggest that another Francis may just be saving the Church again in the twenty-first century?”

It was not without reason that when FortuneMagazine listed "The World's 50 Greatest Leaders" in 2014 at the top of the list was Pope Francis!