Papa Francesco (1936–2025)

"Il libro del compagno Bergoglio esce in edicola con "Il Manifesto". Così hanno diffuso la notizia sia chi pensa che Papa Francesco sia un "comunista", sia chi pensa che il "comunismo" abbia la sua idea centrale nel messaggio di Cristo di cui il Papa è il legittimo rappresentante in terra.

In un'epoca come la nostra, tutto fa brodo comunicativo, incentiva le vendite non solo dei giornali e delle riviste, ma facilita anche la diffusione delle idee politiche e delle credenze laiche o show more religiose. Se poi si aggiungono parole come "terra, casa, lavoro", il messaggio, oltre ad avere una risonanza planetaria, fa eco anche nelle antiche e gloriose stanze della storia umana.

Ho tra le mani questo libretto contenente tre tra i più rilevanti discorsi politici di Papa Francesco sulla lotta per l'eguaglianza e il diritto alla casa e al lavoro. Un documento ritenuto da molti fondamentale del nostro tempo. E' nota la vicinanza del Papa, venuto dall'altro capo del mondo, alle istanze sociali dei movimenti di base e popolari. In Vaticano se ne sentiva la necessità. Lo stesso pontefice intende, infatti, piantare la bandiera di questi movimenti, i quali hanno sempre ritenuto l'ideologia comunista essere un'idea sostanzialmente cristiana.

In diverse occasioni Francesco ha avuto modo di dire che "i comunisti sono i cristiani, sono gli altri che ci hanno rubato la nostra bandiera." Sicuramente quelli de "Il Manifesto", "quotidiano comunista", si sentiranno anche "cristiani", oggi che hanno pubblicato una edizione speciale del libro, originariamente edito da Ponte delle Grazie. "Tutto si tiene" sono soliti dire i francesi. In questo caso, l'operazione editoriale sembra soddisfare le diverse esigenze sia culturali che religiose, senza però perdere di vista quelle economiche.

Abbiamo tutti davanti agli occhi ancora oggi quella foto in cui venne ritratto Papa Francesco quando il presidente boliviano Evo Morales, nel 2015, gli consegnò quel crocifisso su falce e martello, un'opera d'arte ritenuta rispettosa delle migliaia di martiri cristiani uccisi dai vari regimi comunisti, data in omaggio a Francesco e ritenuta "un genere d'arte di protesta". Questi tre testi dei discorsi che "Il Manifesto" ha voluto offrire in lettura ai suoi lettori dimostrano la coerenza non solo culturale ma anche editoriale di un gruppo politico che fa il suo gioco e i suoi interessi ideologici, anche in nome di chi crede non solo in quella ideologia politica, ma anche in quella fede religiosa. C'è una convergenza di fini e di finalità.

Allo stesso modo, possiamo pensare del rapprentante di Cristo in terra: svolge il suo apostolato in nome della missione assegnatagli dalla storia. L'opzione preferenziale per i poveri va ritrovata nel messaggio evangelico e nel manifesto idelogico di radice storica. Sono stati molti i nomi di protagonisti sia politici che religiosi nella storia della chiesa di Roma i quali hanno riconosciuto una certa "religiosità" nell'ateismo marxista per la sua istanza liberatrice, se non addirittura una certa ascesi e una spinta comunitaria per una giusta soluzione del problema della povertà nel mondo.

Non dovremmo domenticare, però, l'azione di chi quella "ideologia", espressa in quel "manifesto", aveva conosciuto da vicino, sulla propria pelle. Il ricordo va ad un Papa polacco che la condannò come teologia della liberazione in salsa marxista. Il popolo di Dio va guidato dai pastori della chiesa non con il suo puro "istinto", o peggio, con le teorie di un politico e ideologo chiamato Karl Marx, ma con la dottrina di una legge morale di ispirazione ultraterrena. Nella presentazione del libro, la redazione de "Il Manifesto" ha scritto che "i tre discorsi di Papa Francesco qui raccolti sono un appello ai dannati della Terra del nuovo millennio".

Le tre T: "tierra", "techo", "trabajo" si segnalano per la loro semplicità linguistica e radicalità politica. A parere degli scrittori dell'unico ed intelligente giornale marxista rimasto in Italia, i discorsi indicano la strada scelta da questo Papa nella evoluzione tanto del suo pensiero politico quanto religioso della Chiesa. Credo che andranno delusi se pensano che Papa Francesco possa cadere nella trappola di questo loro pensiero che ha un sapore sia politico che ideologico. Francesco quando parla non pensa come un "comunista".

Il suo amore per i poveri è un amore per gli "ultimi", così come la si intende nel Vangelo. Lui non dimentica mai di essere un "gesuita". Mi permetto di interpretare questa sua decisione di pubblicare i suoi discorsi con il vestito de "Il manifesto" perchè "Il fine giustifica i mezzi". Chiamatemi scorretto, polemico e anche cinico, ma credo che questa sia la frase che ci aiuta a comprendere questa decisione.

Una citazione con la quale si è voluto esprimere l’atteggiamento pratico caratteristico sia del machiavellismo che del gesuitismo, sebbene né il Machiavelli né alcuno scrittore gesuita l’abbiano formulata in questa forma (si legge bensì nel Principe del Machiavelli, cap. XVIII: «nelle azioni di tutti gli uomini, e massime de’ Principi ... si guarda al fine ... I mezzi saranno sempre iudicati onorevoli e da ciascuno lodati»). Anche se Francesco avesse queste intenzioni, nessuno può negare che le stesse sono intenzioni onorevoli e da lodare. Ha avuto il coraggio di andare a casa del "diavolo" e gli ha detto di convertirsi. show less

Until I saw Pope Francis’ “I am asking in the name of God” on the shelf, I didn’t even know it existed. I do not actively pursue books by or about the Popes but I’ve read a few. [‘Journal of a Soul” by Pope St. John XXIII is one of my favorites.] Thus, why? I have my suspicions but I’ll keep them to myself. Francis sums up this short book with an all-in push for hope. He separately discusses ten topics for prayer under the overall title: “I am asking in the name of God ... show more “ which are: eradicate abuse in the Church, protect our common home (earth), fight fake news, through Politics pursue the common good, stop wars, open doors to immigrants and refugees, equal opportunity and rewards for women, allow and encourage economic growth of poor countries, universal access to health care, and do not use God to incite wars.

This was not an easy book to read. Early on, I dwelled on the notion that the worst job on earth had to be that of pope. He has immense responsibility while his authority may be likened to a tsetse fly. The man elected is immediately faced with the decision to accept or reject election, and to say who he will be called. Every one of the electors have seen how prior occupants of the job were treated yet someone always says yes. Duty? Honor? Hope?

As I read on, I thought I could see Francis pushing towards an all powerful United Nations vision. This, of course, is a typical suspicion of many citizens of the USA. We have a love-hate attitude toward the UN. Our taxpayers carry that organization around on our backs and, for the most part, it is not friendly towards us. Alas, what we can’t seem to appreciate is the many great minds working within that organization for the ultimate goal of the betterment of humankind.

Finally, more than half way, it came to me that Francis was not advocating a world organization to do what the individual nations have not been able to do by themselves. No, he was describing a course for the 200+ nations of the wold to seek unity of purpose in actions to bring about good for all. God pointed us in this direction way back in Genesis when humanity set out to build its own stairs to heaven. All of a sudden, the people could no longer understand each other for God had introduced languages. Humanity had to learn to communicate. We still have to learn that basic function and that is when Francis draws us back to hope.

Thank you Pope Francis for writing such a simple lesson. show less

Like many outside of the Catholic faith, I am a great admirer of the current pope. Francis was elected upon Pope Benedict XVI’s retirement in 2013. When he chose the name Francis (after the 12th Century Franciscan founder) and wowed the world with his simple, generous lifestyle, many have seen fresh winds of change blowing in Rome. In terms of theology, he is not significantly different from his predecessors. He lacks Benedict’s keen theological acumen (no insult here, Ratzinger is show more brillant!); however here is a pope who is pastorally sensitive and attentive to those on the margins. If there are indeed winds of change blowing in the Catholic church, it is one of tone.

This is what makes Evangelii Gaudium (The Joy of the Gospel) so refreshing (yes I know it has been out a while and I’m late to the party). This is his second encyclical (though his first is regarded as largely Benedict’s work). Reading as an outsider, I hear the importance this pope places on gospel proclamation, that the church and all the faithful are given the missional responsibility of making disciples. He also stresses that the church and its ministers need to be thoughtful about how best to engage in the work of evangelization–that this involves holistic mission and care for the poor, as well as thoughtful ecumenical and inter-religious dialogue. While many of his examples (and source material) make the most sense to the Catholic faithful, those of us in the other ‘ecclesial communions’ will also find in Francis an appropriate challenge toward holistic, generous and joyful proclamation.

Much of what Francis says here is rooted in Lumen Gentium (Light of Nations) from the Dogmatic Constitution of Vatican II. Francis speaks to the following issues:

a) the reform of the Curch in her missionary outreach;

b) the temptations faced by pastoral workers;

c) the Church, understood as the entire People of God which evangelizes;

d) the homily and its preparation;

e)the inclusion of the poor in society;

f) peace and dialogue within society

g) the spiritual motivations for missions (17)

These seven topics give shape to the Pope’s discourse (notice that the alleged economic preoccupation of the Pope is couched and made subservient to the larger question of Christian mission). Reading as a Protestant, I found I could affirm much of what is said here. I still have many points of theological contention ( such as the authority of the pope, differences on ecclesiology and soteriology) but this is such a generous and magnanimous presentation so I don’t much feel like fighting with the pope. As a preaching pastor I especially loved his words about homily preparation (145-159). As an advocate for mission with justice, I think this is a rich resource for us (especially 176-257).

Yet as I said above, what I appreciate most is tone. This is a book about the joy: joy in Christ through the church. Proclamation is not the main papal imperative here. Joyful proclamation is. Francis calls us back to the idea that the gospel–good news!–is joyful:

There are Christians whose lives seem like Lent without Easter. I realize of course that joy is not expressed the same way at all times in life, especially at moments of great difficulty. Joy adapts and changes, but it always endures, even as a flicker of light born of our personal certainty that, when everything is said and done, we are infinitely loved. I understand the grief of people who have to endure great suffering, yet slowly but surely we all have to let the joy of faith slowly revive as a quiet yet firm trust, even amid the greatest distress: “My soul is bereft of peace; I have forgotten what happiness is . . .But this I call to mind, and therefore I have hope: the steadfast love of the Lord never ceases, his mercies never come to an end; they are new every morning. Great is your faithfulness . . . It is good that one should wait quietly for the salvation of the Lord” (Lam 3:17,21-23,26) (paragraph 6).

I have heard too many ex-Catholics bemoan their Catholic guilt. I have heard far too much from somber saints. How nice to hear a robust ode to Catholic Joy! Well done Papa Frank! 5 Stars.

Notice of material connection: I recieved this free from the publisher in exchange for my honest review! show less

A model of genuine religious thought. I confess, I didn't think I'd feel so much reading this book. Francis has an uncanny ability to cut through cynicism.

"If the Lord didn't forgive everything, our world would not exist."
"The Church Fathers teach us that a shattered heart is the most pleasing gift to God. It is the sign we are conscious of our sins."
He who complains about others being forgiven "speaks the truth," because wrong has been done, "but at the same time he disqualifies himself," show more because he lacks mercy.
"None of us should speak of injustice without thinking of all the injustices we have committed before God."
"Corruption is the sin which, rather than being recognized as such and making us humble, is elevate to a system, it becomes a mental habit, a way of living. We no longer feel the need for forgiveness and mercy, but we justify ourselves and our behaviors... the corrupt man always has the gall to say: "It wasn't me!"... The corrupt man gets angry because his wallet is stolen and so he complains about the lack of safety on the streets, but then he is the one who cheats the state by evading taxes, or else he fires his employees every three months so he doesn't have to hire them with a permanent contract... He is the one who goes to Mass every Sunday but has no problem using his powerful position to demand kickbacks."

It's interesting to see how much of Francis's rhetoric is aimed at people who think of themselves as progressive: gay people might be sinners, but they're not corrupt; the corrupt are the rich and the politically conservative. It's also true, though, that progressives are corrupt in the terms that Francis describes here: they (we), too, have the gall to say that nothing is our fault. show less