Hilary White, Rome Correspondent

‘Dark horse’ cardinals: their positions on life and family and faith issues - Part I

Hilary White, Rome Correspondent
Hilary White, Rome Correspondent
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ROME, March 2, 2013 (LifeSiteNews.com) – On the evening of October 16, 1978, thousands of people filled the Piazza San Pietro waiting to hear the name of their new pope. But when it came, there was reportedly a muted response from puzzled Catholics who had never heard the name Karol Józef Wojtyła. At the death of Pope Paul VI, there was much speculation as to possible “front-runners” for the papacy, but at that time, there was no strong candidate as an obvious choice. 

After the close of the pontificate of Benedict XVI, five days ago, a similar situation exists again and although the world’s news media are running lists of about a dozen so-called “papabile,” the consensus is that, unlike 2005, there is no obvious successor. Despite this, little attention is being paid by media to the names and characters of the less-known cardinals, their positions and statements on various issues of interest to Catholics. The old saying, “He who goes into a Conclave a pope comes out a cardinal,” may be even more applicable than usual to this Conclave where the absence of a strong lead candidate could leave open the possibility of a “dark horse,” a repeat of the surprise announcement of 1978 that brought the world Pope John Paul II. 

With a total of 207 members in the College of Cardinals, only a small fraction are considered papabile to the outside world. According to rules set down by the late Pope John Paul II, only those cardinals under 80 years old are eligible to vote. The meetings currently under way in Rome, however, called General Congregations, are open to all cardinals and the older members of the College are valued for their experience and insights into the needs of the Church. And, at least in theory, any of them could be elected.

While the world’s media focuses on the scandals on the one side and the leading names on the other, LifeSiteNews.com will present a series of brief profiles on the “unknowns,” those who may be of interest to the cardinals themselves, but who may have received little attention in the English language press. We hope that this overview of the Cardinal Electors and some of the influential non-voting cardinals will help readers gain a clearer understanding of what is happening behind closed doors of the Conclave and its preliminary meetings.

Today, three Cardinals from Germany.

~ * ~

Reinhard Cardinal Marx
Archbishop of Munich and Freising, Germany,
59 years old, Cardinal Elector
Created a cardinal by Pope Benedict XVI

Considered a follower of Pope Benedict on matters of ecclesiastical discipline, in 2003, Marx suspended a theologian for extending to non-Catholic Christians an invitation to receive the Eucharist. Generally more to the left on political and economic issues and a supporter of a Christianised social welfare state and European Union, Cardinal Marx is the author of a book titled “Das Kapital: A Plea for Man,” a re-visioning of his namesake’s manifesto Das Kapital. 

In 2011, Marx, who is also president of the broadly liberal European Commission COMECE Bishops, said that the Catholic Church should not always be at odds with the modern world of culture and science but should engage in a “dialogue” of “teaching and learning”. The dialogue process should not stop at sensitive issues such as celibacy and sexual morality. “If condoms and celibacy constitute the main points of discussion, something can not be run properly in the spiritual communication,” the cardinal said.

Asked at the start of 2013, an election year in Germany, what expectations a man of the church would have for politics, Cardinal Marx said that the election campaigns have become overly personalised and prone to exaggerations. “I think that’s unfortunate. We as a Church will not cease to address issues of protection of life, of family, of sustainability. We advocate for a just society, the need to give everyone a chance.”

~ * ~

Karl Cardinal Lehmann
Bishop of Mainz, Germany
76 years old, Cardinal Elector
Created a cardinal by Pope John Paul II 

A former chairman of the Conference of the German Bishops, Lehmann is known for his liberal attitude towards the Church’s liturgy, encouraging experimentation and “progressive” liturgical celebrations. He made headlines recently for his outspoken criticism of the decision to lift the excommunication of the traditionalist bishops of the Society of St. Pius X. He later dismissed as “nonsense” the suggestion that people might want to have access to the Sacraments in the traditional forms.

Lehmann has been described as “one of the most famous faces of Catholicism in Germany,” and is a favourite with the German media by whom he is known for his leftist leanings on politics and economics. He retired from his chairmanship of the German bishops’ confernce due to ill health in 2008, but had held the position since 1987 and had the longest term as chairman of the conference since its founding.

Under Lehmann’s leadership, the German bishops conference became known as one of the most “liberal” in the Catholic world. They have come under heavy criticism for their ownership of a publishing company that sells pornography, which they have defended, claiming it was not porn but only “erotica”. Also on Lehmann’s watch, the conference was engaged in a decades-long fight with the Vatican over its involvement in a government programme that helped women obtain abortions.

In 2004, Lehmann was strongly criticised by Cardinal Joachim Meisner, Archbishop of Cologne, for “fostering dissent” in the Church among theologians on an array of doctrinal matters. In 2010, Lehmann called for a “gradual transformation of the traditional gender roles of men and women”.

Most recently, Lehmann was specifically named by German bishops defending their approval of prescribing the abortifacient Morning After Pill for rape victims in Catholic hospitals. In a paper, Cardinal Lehmann had called for the use of the drug to be “reevaluated” in the light of new formulations of the pill which may only prevent conception, not implantation. These “new formulations” of the drug however, have been demonstrated to be non-existent.

~ * ~

Rainer Maria Cardinal Woelki
Archbishop of Berlin, Germany,
55 years old, Cardinal Elector,
Created a cardinal by Pope Benedict XVI 

In an interview last July with the German weekly Die Zeit, Woelki said he “challenged” the Church to “rethink the doctrine of remarried divorcees and homosexuals.” Very much in line with the thinking of much of the German and Austrian epsicopate, Woelki argued that people who have been divorced and remarried should be allowed to receive Communion. 

On homosexuality, he said, “If I take seriously the Catechism, I cannot see homosexual relations only as a denial of natural law. I also understand that there are people who take long-term mutual responsibility, who promise fidelity and want to take care of each other. So I urge finally that we find a way to allow people to live without going against the teachings of the Church.”

He told homosexualist activists in Germany that he was ready to “dialogue” with them. “When two gay people assume mutual responsibility,” he said, “if they have a true and long term relationship, we must consider this relationship in the same way as straight a link.” 

In October 2012 Cardinal Woelki was nominated for a Respect Award by the Alliance Against Homophobia. He was praised by the group for speaking out in favor of a 'new cooperation with homosexuals in society' and officially meeting the Association for Gays and Lesbians for talks.

Red alert! Last call.

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Pope tells Girl Scouts to oppose ‘ideologies’ against God’s design for marriage

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By Thaddeus Baklinski

ROME, June 30, 2015 (LifeSiteNews) – Pope Francis told Girl Scout and Girl Guide leaders from across the globe last week that it is essential they promote respect for marriage and family according to God’s design.

The pope’s remarks came as both the international organization, World Association of Girl Guides and Girl Scouts, and Girl Scouts USA face criticism over support for abortion, homosexuality, transgenderism, and contraception.

"It is very important today that a woman be adequately appreciated, and that she be able to take up fully the place that corresponds to her, be it in the Church, be it in society,” Pope Francis said in his address on the morning of June 26, prior to the U.S. Supreme Court’s decision imposing same-sex “marriage” on the country.

In the face of ideologies that seek to destroy the truths about marriage and family, he said, the formation of girls through Guiding "is absolutely determinant for the future."

"We are in a world in which the most contrary ideologies are spreading to the nature and design of God on the family and on marriage. Therefore, it is a question of educating girls not only to the beauty and grandeur of their vocation of women, in a just and differentiated relation between man and woman, but also to assume important responsibilities in the Church and in society," Pope Francis said.

The pope spoke during a private audience at the world meeting of the International Conference of Catholic Guides (ICCG), which took place in Rome from June 25-30.

Stressing that among educational movements Guiding has played a pivotal role in the faith formation of young women, the pope said, "Education is, in fact, the indispensable means to enable girls to become active and responsible women, proud and happy of their faith in Christ lived in every day life. Thus they will participate in the building of a world permeated by the Gospel."

“To Live the Joy of the Gospel as a Guide” was the theme for the ICCG meeting in Rome, with the stated purpose of reaffirming and strengthening the organization's 50-year-old history within the Catholic Church.

Among the participants at the ICCG meeting in Rome were Girl Scouts USA (GSUSA) CEO Anna Maria Chávez and National President Kathy Hopinkah Hannan.

In a statement, Chavez maintained that faith is “at the heart of Girl Scouts, and is woven into everything the organization does to inspire girls to take action to make the world a better place.”

However, the US Conference of Catholic Bishops has cautioned that some aspects of the Girl Scouts pedagogy go against Catholic teaching and doctrine.

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A report by the USCCB focused on three issues:

  1. GSUSA's relationship with groups like Planned Parenthood and international affiliate World Association of Girl Guides and Girl Scouts (WAGGS);
  2. GSUSA's views on issues related "to human sexuality, contraception, and abortion";
  3. and various materials and resources GSUSA has that have "inappropriate content."

With regard to WAGGGS, the report notes that while this group claims it does not formally back abortion and "reproductive rights," language on its website leaves no doubt that such support exists, as well as support for contraceptive use.

Numerous pro-life and pro-family groups have organized boycotts of Girl Guide cookies in protest of the organization's embrace of feminist politics and activism.

The pope's address to the ICCG meeting, translated into English by Zenit, is available on the Zenit website here.

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St. Peter Damian
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St. Peter Damien (1049): what Church MUST do in response to rampant homosexuality among clergy

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By Steve Jalsevac

June 29, 2015 (LifeSiteNews) – The rise of the power and influence of homosexual priests, bishops and cardinals, as well as influential laity, has been a major factor in the growing chaos within Catholicism over the past 60 years. This disorder within the Catholic Church has had a negative impact on the entire world because of the resulting decline in the positive influences that Catholicism has had on civilization for many centuries.

To think that what is happening now is new, however, betrays an ignorance of history. In 1049, when St. Peter Damien wrote his treatise, Book of Gomorrah (Liber Gomorrhianus), to Pope Leo IX, homosexuality and sexual perversion in general were far more openly rampant within the clergy than today.  This horrendous state of affairs is what the Saint addressed in his appeal to the Pope for urgently needed reforms.

We often hear from sleepy, comfortable, cowardly, timid or cultural Catholics, and especially from clergy who are directly implicated in homosexuality, that we should never criticize priests, bishops and especially the Pope. Supposedly, that is a greater sin than that of the heretics and sexual perverts facilitating great personal suffering and sending souls to Hell without anyone doing what is necessary to either convert or stop them.

St. Peter Damien was not so foolish as to listen to such nonsense denying God His justice at a time when the Church appeared to be in its death throes. He understood the grave duty to be blunt about the dangers and sinfulness, to not minimize the catastrophe that would come if strong actions were not quickly taken and to demand corrective actions. And yet, he also emphasized that all of this must be done with charity and Christian hope for the persons involved in the moral corruption. Their conversion was above all hoped and prayed for, rather than their condemnation for eternity.

An Italian translated version of the Book of Gomorrah has recently been published. An English version carefully translated by one of our LifeSite journalists will also soon become available.

On Feb. 11 of this year the Rorate Caeli website published excerpts from the introduction by Professor Roberto de Mattei to the Italian version.

Following are some paragraphs from that introduction that I hope will jar awake some of the faithful, especially considering what is going on now in the United States as a result of the mad Supreme Court decision and the moral chaos around the Synod on the Family regarding Church sexual teachings.
 

Excerpts from the Introduction:

St. Peter Damien (1007-1072) Abbot of the Fonte Avellana Monastery and subsequently Cardinal/Bishop of Ostia, was one of the most outstanding figures of Catholic reform in the XI century. His Liber Gomorrhianus, appeared around 1049, in an age when corruption was widely spread, even in the highest ranks of the ecclesiastical world.

In this writing, addressed to Pope Leo IX, Peter Damien condemns the perverted habits of his time in a language that knows no false mercy or compromises. He is convinced that of all the sins, the gravest is sodomy, a term which includes all the acts against nature and which want to satisfy sexual pleasure by separating it from procreation. “If this absolutely ignominious and abominable vice is not immediately stopped with an iron fist – he writes – the sword of Divine wrath will fall upon us, bringing ruin to many.”

There have been times in (the Church’s) history when sanctity pervades Her and others when the defection of Her members cause Her to collapse into darkness, appearing almost as if the Divinity has abandoned Her.

Peter Damien’s voice resounds today, as it did yesterday, with encouragement and comfort for those, like him, who have fought, suffered, cried and hoped, throughout the course of history.

He did not moderate his language, but kept it fiery to show his indignation. He was fearless in voicing an uncompromising hatred for sin and it was precisely this hatred that rendered his love burning for the Truth and the Good.

Today, at the beginning of the third millennium of Christ’s birth, priests, bishops and Episcopal conferences are arguing for married priests; they are placing in doubt the indissolubility of the marriage bond between man and woman and at the same time, accepting the introduction of laws for homosexual pseudo-marriage. Sodomy is not being thought of as a sin that cries to God for vengeance but is diffused in seminaries, colleges, ecclesiastical universities and even inside the Sacred Walls of the Vatican itself.

Liber Gomorrhianus reminds us that there is something worse than moral vice practiced and theorized. It is the silence that should speak, the abstention that should intervene, the bond of complicity that is established among the wicked and of those, who with the pretext of avoiding scandal are silent, and, by being silent, consent.  

Graver still, is the acceptance of homosexuality by churchmen, thought of as a “positive” tension towards the good, worthy of pastoral care and juridical protection and not as an abominable sin. In the summary Relatio post disceptationem of the first week’s work in the Synod of Bishops in October 2014, a paragraph affirmed that:   “homosexual persons have gifts and qualities to offer the Christian community”, with an invitation to the Bishops “…are we capable of welcoming these people, guaranteeing them a fraternal space in our communities?”

This scandalous statement was removed from the final report, but some bishops and cardinals, inside and outside the Synod Hall, insisted on the appeal to look for the positive aspects of a union against nature, going as far as hoping for “a way to describe the rights of people living in same-sex unions.”

St. Peter Damian as a simple monk, and with greater reason as a cardinal, did not hesitate in accusing even the Popes of that time for their scandalous omissions. Will the reading of the book Liber Gomorrhianus instill the spirit of St. Peter Damien in the hearts of some prelates or laypeople, by shaking them out of their torpor and force them to speak and act?

Even if abysmally far from the holiness and prophetic spirit of St. Peter Damien, let us make his indignation against evil, ours, and with the words that conclude his treatise we turn to the Vicar of Christ, His Holiness, Pope Francis, presently reigning, so that he may intervene and bring an end to these doctrinal and moral scandals: “May the Almighty Lord assist us, Most Reverend Father, so that during the time of Your Apostolate, all of the monstrosity of this vice be destroyed and the state of the Church, presently supine, may wholly rise up again in all its vigour.”

The book can be found in Italian here. 

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Phil Lawler

So now is it ‘hate speech’ to deplore the Obergefell decision?

Phil Lawler
By Phil Lawler

June 30, 2015 (CatholicCulture.org) - The ink was barely dry on last week’s Supreme Court ruling when Father James Martin, SJ, began scolding Catholics who were, from his decorous perspective, too strident in denouncing the decision.

”No issue brings out so much hatred from so many Catholics as homosexuality,” Father Martin told his Facebook followers. He repeated the same message several times throughout the day, warning commenters that they must not indulge in “homophobia” and suggesting that someone who questioned whether we were all expected to sing “Kumbaya” was illustrating his point. So is sarcasm now prima facie evidence of hatred?

In my own surfing through the internet, reading scores of posts on the Obergefell decision, I can honestly say that I did not see a single message, a single comment, that struck me as hate-filled. Perhaps Father Martin’s email traffic is qualitatively different from mine. Or perhaps—far more likely, I’m afraid—he sees “hatred” where I see only vehement disagreement.

Is it possible to be angry about the Obergefell decision, to consider it a travesty of justice and a betrayal of the Constitution, without being viewed as a hater? Wait; let’s turn that question upside-down. Is it possible to see all serious disagreement with the decision as hate-speech, without celebrating the outcome of the Obergefell case?

I ask the latter question, you see, because if Father Martin was upset by the Supreme Court ruling, his dismay did not show through on his Twitter feed. He recommended three columns reacting to the decision: one by a fellow Jesuit, recounting how his grandmother could not marry her lesbian partner; another by the gay New York Times columnist Frank Bruni, celebrating the decision; the third by the gay activist/blogger Andrew Sullivan, also celebrating.

The recommendation for Andrew Sullivan’s piece was particularly striking because of the title: “It Is Accomplished”—an explicit reference to the words of Jesus Christ on the Cross. Father Martin, who was horrified by so much of what he read on Friday afternoon, let that blasphemous headline pass without comment. His demand for the use of temperate language, and for avoiding comments that others would find offensive, was applied to only one side of the post-Obergefell debate.

And that’s likely to be the party line for politically-correct Catholics in the wake of this momentous decision. We are allowed to disagree with the Supreme Court, politely, but not too forcefully. Any strident denunciation of the ruling or its logic might be interpreted as hate-speech, which of course is unacceptable. As the secular left clamps down on religious expression—and we’ve already been served notice that the crackdown is coming-- the Catholic left will worry aloud that, yes, some strong public expressions of religious beliefs are distasteful.

The influence of this approach, with its keen anxiety to avoid provocation, has already been evident in the statements released by some American bishops in response to the ruling. Archbishop Gregory says that he disagrees with the Court, but if you don’t know why he disagrees before you read his statement, you’re not likely to be any better informed when you’re finished. Cardinal Wuerl reminds us that we must hate the sin but love the sinner; he neglects to mention what the sin is. And Archbishop Cupich gives no indication at all that he disagrees with the Supreme Court ruling.

We have a long uphill struggle facing us as we seek to restore a proper understanding of marriage, to revive appreciation for the natural law, and to undo this wretched judicial decision. We cannot expect success if we go into the battle unarmed. If we begin the debate by saying that we must not offend our adversaries—even after our adversaries have declared our most fundamental beliefs to be offensive—we are doomed to failure.

We already know how the battle will unfold, because the campaign to crush resistance to same-sex marriage is already underway. The militant left will choose vulnerable targets—a pizza-parlor here, a baker there—and vilify them as “haters.” People who been trained to see “hatred” in any firm disagreement will nod in solemn approval as the alleged offenses are harshly punished. And so juggernaut will keep rolling, gaining momentum, until it reaches us.

There is an alternative. We can speak the truth. Yes, certainly we should avoid making unduly provocative statements. But since we are trying to provoke reactions, we cannot pull all our punches.

More to the point, if we’re going into battle—and we are—we need to know who’s on our side, and who’s working against us.

This article was originally published on CatholicCulture.org and is re-published with permission.

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