Michael Morton reviews Francis of Rome – Francis of Assisi, A New Springtime for the Church
by Leonardo Boff translated by Dinah Livingstone
Orbis Books (New York 2014). Pbk. 160 pages. £11.99.
Leonardo Boff is a respected theologian from Brazil and a former Franciscan friar who continues to teach ethics at Rio University, whence he has written a considerable body of works. Boff had been an exponent of the early theology of liberation and was present during the first deliberations that sought to articulate indignation against the misery and marginalisation of the poor of Latin America. He continues to be a controversial figure in Catholic circles for his critique of the hierarchy and his past support of socialist politics. This latest book unfolds in a series of short chapters with some (bearable) repetition. It was written on the occasion of Pope Francis’s visit to Rio de Janeiro for World Youth Day in July 2013.
From the moment that Cardinal Jorge Bergoglio was elected and took the name Francis after Francis of Assisi, Boff saw a new hope in the similarity between the two men. The name was about looking for points of inspiration that Francis of Rome wanted to give to the direction of the universal Church with the conjunction a crisis of the institution: ‘Francis, repair my Church for it is falling down’. For we are experiencing a grave predicament caused by the recent internal scandals of the Church. There was a deep sense of disquiet towards the end of the pontificate of Benedict XVI. Pope Francis has apparently been entrusted with the mission of restoring the Church in the light of Francis of Assisi.
For Boff argues that the Roman Empire in the West never really fell, it merely came under new management. The Papacy took over the numen of the Emperor and the Church adopted Imperial regalia, organisation and style. Francis of Assisi represented the antithesis of all that. To the Gospel of power, he offered the power of the Gospel – relinquishment, radical poverty and extreme simplicity. As a layman he was guided by the Gospel, lived strictly, on the periphery of the cities, where the poor and the lepers lived, and at the heart of nature. He spoke to the centre from the margins and without explicitly criticising, he began a great reform, starting from below.
This represents to Boff an inspiration for a contemporary reform of the institution of the Papacy and the Roman Curia. He mentions examples of the simple lifestyle of Pope Francis – his quarters in the Casa Santa Marta where he dines simply, and his engagement with all sorts of bystanders like a true man of the people. Boff hopes that by leading from the front, Pope Francis will be able to stimulate far-reaching reform and transform Christian faith and its practice.
One problem I have is that Cardinal Bergoglio is the first Jesuit Pope. It would be inconceivable to the Society of Jesus that he would not have honoured his ministry with the name of a Jesuit saint. Ignatius seemed too obvious. Diego maybe; but St Francis Xavier (echoed in St Francis Borgia and the theologian Francesco Suarez) was ideal. However, most speculators in St Peter’s Square had never heard of Francis Xavier, but they knew of Francis of Assisi and inferred that he was the inspiration for the new name. Pope Francis went along with this good-naturedly, but there is not too much love lost between the Franciscans and the Jesuits. And they each have a distinct theological tradition and method and very diverse spiritualities. Boff in his enthusiasm for the possibility of reform has missed something crucial.
He also has the uphill task of every liberal in the Church. Radical theology and calls for Church reform have run against the conservative mood of both Church and society for over fifty years now. And in fact liberation theology itself was not a radical alternative to orthodoxy, just one way of politicising it. And it was firmly, if unhappily, suppressed by Pope John Paul II and the Roman Curia. All Church reform is onerous. Like changing the direction of a giant supertanker. Nor do prominent leaders have the power that one supposes. There are just too many factions in the Church to find agreement. If radical reform is to come, it will come from the people, not the higher-ups. Which is not to say that Pope Francis has not made a good start and Boff’s ideas are not interesting and thoughtful.
Fr Michael Morton is the parish priest of St Winefride’s Catholic Church, Sandbach, Cheshire.