A study of the most important document from Pope Francis to date exploring key components of his agenda for the church.

The New York Times bestselling historian takes on a pressing question in modern religion—will Pope Francis embrace change? Pope Francis, the first Jesuit pope and the first from the Americas, offers a challenge to his church. Can he bring about significant change? Should he? Garry Wills, the Pulitzer Prize-winning historian, argues provocatively that, in fact, the history of the church throughout is a history of change. In this brilliant and incisive study, Wills describes the deep and serious changes that have taken place in the church or are in the process of occurring. These include the change from Latin, the growth and withering of the ecclesiastical monarchy, the abandonment of biblical literalism, the assertion and nonassertion of infallibility, and the erosion of church patriarchy. In such developments we see the living church adapting itself to the new historical circumstances. As Wills contends, it is only by examining the history of the church that we can understand Pope Francis's and the church's challenges.

This book is a printed edition of the Special Issue "The Future of Catholic Theological Ethics" that was published in Religions

From the author of the bestselling Why Catholics Are Right, a perfectly timed book on the new Vatican -- where it is, where it needs to go, and why it is more relevant than ever. When Cardinal Jorge Mario Bergoglio, Archbishop of Buenos Aires, became Pope Francis in March 2013, there were almost 6,000 journalists in Rome to cover the Papal election. Some of them reported on the conclave with expertise and empathy, but others -- either out of ignorance or an agenda -- insisted on asking the same questions again and again: Is the Church going to change? Will the new Pope be flexible? Is Catholicism going to adapt to the times and alter its teaching on same-sex marriage, abortion, contraception, female ordination, celibate clergy, and divorce? Interestingly, these questions center on moral and sexual issues rather than directly theological topics, but they are all based on the premise that the Church is wrong, outdated, in need of fundamental transformation. Does the Church need to change, and if so, where? Where it cannot change, why is this so? In his signature frank style, Coren will explain and outline why the Church believes as it does on many of the most pressing moral issues, giving reasons for teaching and belief, and applying these to contemporary challenges. And for those areas where the Church must change and establish reform -- the transparency of leadership and finance; the competence of the curia and Vatican civil service; the approach the Church takes towards media, the way it deals with the detritus of the abuse crisis; and its approach to the developing world band towards others religions, particularly Islam -- Coren will offer insight into the faith's next steps. The Church is at a crossroads, but perhaps more significantly and accurately, the Western world is at a crossroads, and how the Church reacts to and deals with this phenomenon will decide and define so very much of the future -- of our future.

Geopolitics of Global Catholicism uncovers the key trends in today’s Catholicism, providing an incisive analysis of its deep entanglement with national, regional, as well as global politics. This book offers an exciting exploration of five versions of local Catholicism(s) and sheds light on the various theo-political constellations that not only differ widely across these national contexts but also have global geopolitical consequences. It is built around a novel theoretical argument showing that Catholic geopolitics contains not only a spatial dimension (as classic geopolitical studies would have it) but also a temporal one. As a consequence, the Catholic role in the world cannot be simply understood as a result of the spatial expansion of the Church but rather as a result of the complex relationships between Catholicism and colonization, inculturation, backwardness, and modernization(s). To counter the lingering Eurocentrism of most studies of the Catholic Church, this book’s case studies explore Catholic geopolitics in five non-European contexts, focusing mainly on the Global South (plus the United States): Latin America (Brazil), North America (the United States), Asia (India and China), and Africa (the Democratic Republic of the Congo). These case studies also show that the successes and failures of Catholicism cannot be explained by a recourse to a single, top-down interpretation of Catholic geopolitics, but rather by exploring the various Catholic spatio-temporal constellations on the global, regional, and local levels. With the accelerating diversification of the Church and the growing role of the Global South, these local and regional influences gain further importance as they are likely to increasingly define the future of Catholicism. This book will be of utmost interest to scholars of International Relations, Religious Studies, Political Science, and Theology, as well as Geopolitics, especially to those studying the global rise of religion. Its accessible language will also appeal to the wider public beyond academia, especially those interested in global Christianity, as well as church leaders, and members of Catholic organizations.

This book focuses on the value and necessity of modern sociology to Pope Francis’s church reform project known as the Synod on Synodality. It explores the behavioral and research aspects of this latest synod, applying sociological perspectives and methods and drawing on secondary literature, media reports, and church documents. The author argues that sociology is crucial for translating the major theological concepts into behavioral and research indicators to empirically ground the overall theological framework of the synod as an ecclesial innovation rather than a revolution in the Catholic Church. The importance of sociological research methodology is emphasized to guide the synod’s complex and multi-stage qualitative data collection, which seeks to understand the synodal concerns of all Catholics in today’s world. The book addresses the need for scientific approaches to church reforms and for a nuanced complementarity between sociology and theology. It will be of particular interest to scholars of theology, religion, and sociology, as well as those actively involved in the workings of the Catholic Church.

A New York Times columnist and one of America’s leading conservative thinkers considers Pope Francis’s efforts to change the church he governs in a book that is “must reading for every Christian who cares about the fate of the West and the future of global Christianity” (Rod Dreher, author of The Benedict Option). Born Jorge Mario Bergoglio in 1936, today Pope Francis is the 266th pope of the Roman Catholic Church. Pope Francis’s stewardship of the Church, while perceived as a revelation by many, has provoked division throughout the world. “If a conclave were to be held today,” one Roman source told The New Yorker, “Francis would be lucky to get ten votes.” In his “concise, rhetorically agile…adroit, perceptive, gripping account (The New York Times Book Review), Ross Douthat explains why the particular debate Francis has opened—over communion for the divorced and the remarried—is so dangerous: How it cuts to the heart of the larger argument over how Christianity should respond to the sexual revolution and modernity itself, how it promises or threatens to separate the church from its own deep past, and how it divides Catholicism along geographical and cultural lines. Douthat argues that the Francis era is a crucial experiment for all of Western civilization, which is facing resurgent external enemies (from ISIS to Putin) even as it struggles with its own internal divisions, its decadence, and self-doubt. Whether Francis or his critics are right won’t just determine whether he ends up as a hero or a tragic figure for Catholics. It will determine whether he’s a hero, or a gambler who’s betraying both his church and his civilization into the hands of its enemies. “A balanced look at the struggle for the future of Catholicism…To Change the Church is a fascinating look at the church under Pope Francis” (Kirkus Reviews). Engaging and provocative, this is “a pot-boiler of a history that examines a growing ecclesial crisis” (Washington Independent Review of Books).

Polemic Paper from the year 2021 in the subject Theology - Historic Theology, Ecclesiastical History, grade: 1.0, Kwame Nkrumah University, language: English, abstract: This article aims at examining the Catholic Church’s indefensible and ambivalent position on homosexuality vis-à-vis the Catholic priesthood. I conclude that while its teaching is clear, in my view erroneous, its practice is ambivalent due to the many gay priests among its ranks, even some would say, up to the highest level of cardinals as the recent McCarrick Report (2020) by the Vatican Secretariat of State revealed. On one level, the answer to the question whether gay men, and by extension gay women, should be admitted to the Catholic priesthood or not is a straightforward affirmative. They should. This is probably a left of centre position. It is my position. Carlo Maria Viganò calls it “an anti-Church of heretics, corrupt men and fornicators” who include “the Vatican Sanhedrin” or what he calls “the deep Church” as I have mentioned below. It would argue with evidence in bucket loads that there are already gay clerics — both high and low — in the Catholic priesthood but only men, I hasten to add. I know a handful. In my erstwhile career as a Catholic seminary lecturer, I personally knew a gay priest colleague, an amiable fellow if ever there was one. There was queer talk about him wherever he had been posted but nothing concrete until at his last post he was reported to the Zambian police for sexual abuse of two teenage boys. May be if it had not been for the age of his victims, he might still be in the gay closet.