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Brazil, Vatican City

Pope-acabana: How the Catholic Church and the Latin American middle class could forge a symbiotic electoral majority

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popeacabana

Although Pope Francis made global headlines last month by appearing to accept that some priests might have same-sex attractions, it’s easy to forget that the comments, which came at a press conference on his flight back to the Vatican, capped the new pope’s first trip abroad to Brazil, which neighbors former cardinal Jorge Mario Bergoglio’s native Argentina.vatican flagbrazil

Francis’s comments touched on a wide range of issues, including the role of women in the Catholic Church, but his remarks risk overshadowing that the pontiff’s visit to Brazil, where Francis delivered a mass to three million Brazilians on Copacabana beach in Rio de Janeiro, had already been viewed as a massive success, and showcased that Francis is determined to lead a global Church.

What does all of this have to do with Latin American politics?

First, after the perceived hardline doctrinal conservatism of Benedict XVI and John Paul II, the new pope is certainly more media-savvy about communicating that the Catholic Church will be more open than it’s been perceived in previous years.  Francis may not necessarily be any more doctrinally liberal about social issues like homosexuality, abortion or birth control, but his tone, warm and unjudging, is much different.  The fine print may not even matter if Francis downplays more contentious doctrine in favor of issues of more relevance to economic policymaking.  Even though one of Benedict XVI’s three encyclicals covered the topic of the virtue of social justice and the dangers of global development (Caritas in Veritate — ‘Charity in Truth’), published in the wake of the 2008 global financial crisis, it is instead Francis who has been credited as the pope willing to take the Church’s teachings into the most dangerous corners of the world and to the poorest in society.  Francis has spoken out against poverty repeatedly since his election as pope earlier this year and while in Brazil, he toured Varginha, one of Rio’s most notoriously poor and violent favelas.

Secondly, the Catholic Church, which has long been a global church (one out of two Catholics worldwide now lives in the Americas, and three-fourths of the world’s Catholics live outside Europe), now has a truly global leader.   Continue reading Pope-acabana: How the Catholic Church and the Latin American middle class could forge a symbiotic electoral majority →

Argentina, Vatican City

What the election of the first Latin American pope means for world politics

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So it’s Jorge Mario Bergoglio, the archbishop of Buenos Aires, who will take on the name Francis (or Francesco, in Italian — or Francisco in Spanish) as the Catholic Church’s first Latin American pope — an election that recognizes the centrality of Latin America in the Catholic Church but which also shines a spotlight on the Church’s role in Latin America during the Cold War and the liberation theology that developed in Latin America, which melds church teachings with the concepts of economic and social justice.

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I noted a few days ago on Twitter that, given the reticence to appoint an Italian pope, the closest thing that the conclave could have done is appoint an Argentine pope, given that Argentines have so much Italian ancestry anyway.  That turned out to be more prescient than I realized.

The conclave, consisting of  115 cardinals — 67 of whom were appointed by the retiring pope, Benedict XVI, and 48 of whom were elected by his predecessor, the late John Paul II — elected Bergoglio after just four ballots.  That’s the same number of ballots featured in the 2005 conclave that elected then-cardinal Joseph Ratzinger — Bergoglio, age 76, is rumored to have been the runner-up to Ratzinger in the previous conclave.  He’s been a cardinal since 2001 and the archbishop of Buenos Aires since 1998.

Bergoglio is also the first Jesuit pope — as Rocco Palmo of the invaluable Whispers in the Loggia blog writes, he’s certainly more moderate than either Benedict XVI or John Paul II:

This ain’t Francis I so much as John Paul I.

Although as the Bishop of Rome, Francis is the head of state of Vatican City, the world’s smallest sovereign country, he’s now the leader of the Catholic Church to which 1.2 billion people belong — one out of every six people worldwide.  Church teachings, for Catholics and non-Catholics alike, shape policy decisions throughout the world, with implications for civil rights (notably with respect to gender and sexual orientation), family planning and reproductive rights, and public health across the globe.

Latin America is home to 41% of the world’s Catholics — more than even Europe at this point — and in some ways, Bergoglio’s election can be seen as the arrival of Latin America’s centrality to global Catholicism.  It’s too much to say that geography was the main rationale for selecting the next pope, of course, but it has symbolic value and certainly the cardinals in the Sistine Chapel today and yesterday knew that.  With the Mormon church and protestant Christianity making inroads into Latin America, Bergoglio’s selection could both energize Latin American Catholicism and shine a light on some of the shortcomings of the Church in Latin America in previous decades.

So there’s no denying that the election of Francis I will have profound consequences on world politics — notably in Argentina and Latin America, but also in Europe and throughout the rest of the developing world.

Bergoglio is a long-time resident of Buenos Aires, and he’s been intimately involved in Argentine public life.  The selection will certainly shine a spotlight on Argentina, which under the rule of president Cristina Fernández de Kirchner, faces a potential debt default in 2013 amid ever-tough economic times.

But it will also bring to light tough questions for Bergoglio, who’s received criticism, along with the entire Church in Argentina, for not doing enough in the light of the military junta that took control of Argentina from 1976 to 1983 that initiated what’s known as the guerra sucia (‘dirty war’) that resulted in between 10,000 and 30,000 ‘disappearances’ of various political activists:

The Argentine church has acknowledged its failure to challenge the military’s anti-leftist repression, which according to human-rights groups left 30,000 people dead or “disappeared,” including dozens of Catholic clergy and lay activists.

To the harshest critics, church leaders were not merely indifferent to the violence but complicit in it. They say that includes Bergoglio, 68, who led Argentina’s Jesuits at the time. Such charges were revived after the death of Pope John Paul II, when Bergoglio was being mentioned as a possible successor.

An Argentine tribunal in January 2013 found that the Catholic Church was complicit in those crimes:

En lo que los corresponsales calificaron como un fallo histórico, la corte dijo que la jerarquía de la Iglesia Católica cerró los ojos y a veces incluso actuaron en connivencia, ante los asesinatos de sacerdotes progresistas.  Los jueces dijeron que aún hoy en día la iglesia sigue renuente a investigar crímenes cometidos durante el régimen militar.  [In what correspondents described as a landmark ruling, the court said that the Catholic Church hierarchy closed its eyes, and sometimes colluded, with the murders of progressive priests.  The judges said that even today the church is reluctant to investigate crimes committed during the military regime.]

As archbishop of Buenos Aires, Bergoglio has been viewed as a modernizer in pulling believers back to the Church, in the 1970s and early 1980s one of Latin America’s most conservative, following the fraught years of the guerra sucia.

In other ways, Bergoglio’s election brings to light the broader — and more uncomfortable — topic of the Catholic Church’s role in Latin America during the Cold War.  Latin American Catholics developed the concept of ‘liberation theology’ — the idea that church teaching is consistent with the struggle for economic and social equality.  As you can imagine, that concept was incredibly controversial during the Cold War under a pope, John Paul II, who grew up in Poland and became one the world’s most avowed foes of communism and the Soviet Union.  Church conservatives at the time argued that Latin American proponents of liberation theology were hijacking church teaching in the service of third-world Marxism. Continue reading What the election of the first Latin American pope means for world politics →

Italy, Vatican City

What the papal abdication means for Italy’s upcoming general election

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The shock news earlier this week that Pope Benedict XVI (pictured above, right, with Italian prime minister Mario Monti) would step aside as the leader of the Roman Catholic Church on February 28 has overshadowed the campaign currently taking place in advance of Italy’s general election — an election that will take place on February 24 and 25, just hours before the first papal abdication in six centuries.Italy Flag Iconvatican flag

So what does that mean for Italy’s election?

First and foremost, it means that much of the week’s media coverage has been focused on Benedict XVI (above all on Ash Wednesday, of all days) in Italy, not the election campaign.  It’s hard to know exactly what the result of that has been; perhaps it may freeze in place the state of the campaign from the end of last week, and perhaps it might even staunch the incremental momentum of Silvio Berlusconi’s Popolo della Libertà (PdL, People of Freedom), and Beppe Grillo’s Movimento 5 Stelle (M5S, the Five Star Movement), both of which were seen inching up in support in polls at the end of last week.

Substantively, the Vatican has long been one of the most powerful forces in Italian politics, and its long-standing support for Italy’s former Democrazia Cristiana (DC, Christian Democracy) allowed it to govern Italy uninterrupted from the postwar era until the ‘Tangentopoli’ (‘Bribesville’) scandal in 1993 that scrambled Italian politics and begat a new ‘second republic’ in Italy.

In many ways, the Catholic Church and the former Partito Comunista Italiano (PCI, Italian Communist Party) were the two major, and counterbalancing, ideological and social bulwarks of postwar Italy — given that the Christian Democrats always found ways to foreclose the avenues of power to the Communists, the Communist Party became as much a cultural and social force as a traditional political party.

Many organizations associated with the Catholic Church became booster organizations for the Christian Democrats as well — the Christian Democrats shared much in common with the previously Catholicist party, the Partito Popolare (Popular Party), which was disbanded in 1926 shortly upon the rise of Benito Mussolini to power.  The social organization Azione Cattolica (Catholic Action), which was associated with the Church and not actively engaged in politics (and therefore not disbanded during the fascist era), quickly swung behind the Christian Democrats in advance of the 1946 general election that swept Alcide De Gasperi to power. 

That support held firm for 30 years, and in the 1976 and 1979 elections, the closest that the Communists ever came to winning an election in Italy under longtime leader Enrico Berlinguer, Catholic groups also played a key role.  Comunione e Liberazione (Communion and Liberation), a traditionalist and political Catholic movement (very closely associated, by the way, with longtime and now outgoing Lombardy regional president Roberto Formigoni) were crucial in holding back the Communist gains in the late 1970s, despite having mobilized an unsuccessful effort in the 1974 referendum to roll back Italy’s 1970 law allowing divorce. 

The Catholic-DC alliance was cemented anew in 1979 with the elevation of the Polish cardinal Karol Wojtyła (pictured below with former prime minister Giulio Andreotti) to the papacy in 1979 as John Paul II. In a world where U.S. foreign policy interests were keen on keeping Italy’s Communist Party out of office during the Cold War, and where John Paul II would become in many ways a vital spiritual warrior against the Soviet Union’s officially atheist and communist domination of Eastern Europe, it was clear that the Vatican’s full political power (and the United States’s considerable influence) would remain behind the Christian Democrats until the Iron Curtain fell.

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For what it’s worth, the Vatican has all but endorsed prime minister Mario Monti and his centrist coalition — the Vatican’s chief newspaper, L’Osservatore Romano and a semi-official mouthpiece for the Holy See, announced its support for Monti in late December 2012:

È in sintesi l’espressione di un appello a recuperare il senso più alto e più nobile della politica che è pur sempre, anche etimologicamente, cura del bene comune. [Monti’s campaign is in synthesis the expression of a call to return to the highest and most noble sense of politics which exists, as always, even at a etymological level, for the common good.]

The support came days after Benedict himself seemed to indicate a veiled preference for Monti in his Christmas message to Italians:

The pope, in his Christmas greetings in 65 languages, said in his special message to Italians that he hoped the spirit of the day would “make people reflect, favour the spirit of cooperation for the common good and lead to a reflection on the hierarchy of values when making the most important of choices.”

In the past, the Vatican has generally supported Silvio Berlusconi and his centrodestra (center-right) coalition in government to the detriment of Italy’s center-left.  In 2008, former prime minister and senator for life Giulio Andreotti, a longtime fixture in Italian politics (he even has his own biopic!), is said to have sunk prime minister Romano Prodi’s government — on the Vatican’s orders — by opposing Prodi’s attempt to pass a law in the Italian state to give unmarried couples (including same-sex couples) special health, welfare and inheritance rights.

But this time around, in light of Berlusconi’s various bunga bunga scandals — including the solicitation of sex for money from  allegedly underage, North African girls — it would hardly seem befitting the family values of the Catholic Church to endorse such a tawdry candidate.

All the same, the Vatican’s power, in Italy as elsewhere in an increasingly secular Europe, isn’t what it once was, and its stances on contraception, abortion and same-sex marriage stand at odds with the majority of Italian and European voters.

So even if Benedict XVI had a vital grip on the papacy and were willing to engage in a sustained, long-term effort, it’s not clear that the Vatican could necessarily swing the vote significantly towards Monti, and even in an alternative universe with a more engaged pope or in the event that a successor to Benedict XVI had been chosen prior to the election, it’s doubtful that the Vatican could have — or would have — swung more actively into political action.

Given that Benedict XVI is meeting with Monti today, there may well be a benefit to Monti through his association with a pope that’s now certain to dominate headlines through the rest of the election, but it certainly won’t be enough to pull Monti’s coalition, currently polling in fourth place, to victory.  Continue reading What the papal abdication means for Italy’s upcoming general election →