Roberto Pertici: THE END OF “ROMAN CATHOLICISM?”

1. At this point in the pontificate of Francis, I believe it can be reasonably maintained that this marks the twilight of that imposing historical reality which can be defined as “Roman Catholicism.”

This does not mean, properly understood, that the Catholic Church is coming to an end, but that what is fading is the way in which it has historically structured and represented itself in recent centuries.

It seems evident to me, in fact, that this is the plan being deliberately pursued by the “brain trust” that has clustered around Francis: a plan understood both as an extreme response to the crisis in relations between the Church and the modern world, and as a precondition for a renewed ecumenical course together with the other Christian confessions, especially the Protestant.

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2. By “Roman Catholicism” I mean that grand historical, theological, and juridical construction which has its origin in the Hellenization (in terms of the philosophical aspect” and Romanization (in terms of the political-juridical aspect) of primitive Christianity and is based on the primacy of the successors of Peter, as emerges from the crisis of the late ancient world and from the theoretical systematization of the Gregorian age (“Dictatus Papae”).

Over the subsequent centuries, the Church also established its own internal legal system, canon law, looking to Roman law as its model. And this juridical element contributed to gradually shaping a complex hierarchical organization with precise internal norms that regulate the life both of the “bureaucracy of celibates” (an expression of Carl Schmitt) that manages it and of the laity who are part of it.

The other decisive moment of formation of “Roman Catholicism” is, finally, the ecclesiology elaborated by the council of Trent, which reiterates the centrality of ecclesiastical mediation in view of salvation, in contrast with the Lutheran theses of the “universal priesthood,” and therefore establishes the hierarchical, united, and centralized character of the Church; its right to supervise and, if need be, to condemn positions that are in contrast with the orthodox formulation of the truths of faith; its role in the administration of the sacraments.

This ecclesiology finds its seal in the dogma of pontifical infallibility proclaimed by Vatican Council I, put to the test eighty years later in the dogmatic affirmation of the Assumption of Mary into heaven (1950), which together with the previous dogmatic proclamation of her Immaculate Conception (1854) also reiterates the centrality of Marian devotion.

It would be reductive, however, if we were to limit ourselves to what has been said so far. Because there also exists - or better, existed - a widespread “Catholic mindset,” made up of the following:

- a cultural attitude based on a realism with regard to human nature that is sometimes disenchanted and willing to “understand all” as a precondition for “forgiving all”;
- a non-ascetic spirituality that is understanding toward certain material aspects of life, and not inclined to disdain them;
- engagement in everyday charity toward the humble and needy, without the need to idealize them or almost make new idols of them;
- a willingness also to represent itself in its own magnificence, and therefore not deaf to the evidence of beauty and of the arts, as testimony to a supreme Beauty toward which the Christian must tend;
- a subtle examination of the most inward movements of the heart, of the interior struggle between good and evil, of the dialectic between “temptations” and the response of conscience.

Read the rest here.
HT Dr. Tighe