Huffington Post
Editor’s note: The following is excerpted from “Can We Save The Catholic Church?” by Hans Küng. Reproduced by permission of HarperCollins Publishers. All rights reserved.
The Arab Spring has shaken a whole series of autocratic regimes. With the resignation of Pope Benedict XVI and the election of Pope Francis, might something like this be possible in the Catholic Church as well – a ‘Vatican Spring’?
Of course, the system of the Roman Catholic Church is quite different from those prevailing in Tunisia and Egypt, to say nothing of the absolute monarchies like Saudi Arabia. In all these countries, the reforms that have taken place until now are often no more than minor concessions, and even these are often threatened by those who oppose any progressive reforms in the name of tradition. In Saudi Arabia, most of the traditions, in fact, are only two centuries old; the Catholic Church, by contrast, claims to rest on traditions that go back twenty centuries to Jesus Christ himself.
Is this claim true? In reality, throughout its first millennium, the Church got along quite well without the monarchist–absolutist papacy that we now take for granted. It was only in the eleventh century that a ‘revolution from above’, started by Pope Gregory VII and known as the ‘Gregorian Reform’, gave us the three outstanding features that mark the Roman System to this day:
• a centralist–absolutist papacy;
• clericalist juridicism; and,
• obligatory celibacy for the clergy.
Efforts to reform this system by the reforming councils in the fifteenth century, by the Protestant and Catholic reformers of the sixteenth century, by the supporters of the Enlightenment and the French Revolution in the seventeenth and eighteenth centuries and, most recently, by the champions of a progressive liberal theology in the nineteenth and twentieth centuries, managed to achieve only partial success. Even the Second Vatican Council, from 1962 to 1965, while addressing many concerns of the reformers and modern critics, was effectively thwarted by the power of the papal Curia and managed to implement only a few of the demanded changes. To this day the Curia – in its current form a creature of the eleventh century – is the chief obstacle to any thorough-going reform of the Catholic Church, to any honest ecumenical reconciliation with the other Christian Churches and the world religions, and to any critical, constructive coming-to-terms with the modern world. To make things worse, supported by the Curia, under the previous two popes, there has been a fatal return to old absolutist attitudes and practices.
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