On October 14, four theologians and authors convened in Gasson Hall to discuss Pope Francis’ unique papacy and the moral theology it entails.
The four panelists were Conor M. Kelly, event organizer and professor at Marquette University; Bryan N. Massingale, professor at Fordham University; Lisa Sowle Cahill, the J. Donald Monan Professor at Boston College; and James F. Keenan, S.J., Canisius Professor of Theology at Boston College.
The talk began with Kelly explaining the origins of the event, noting that “the generation of this book started the day [Francis] was elected,” since the election of the first Jesuit pope was markedly unique and Francis’ specific approach to his pontificate even more so.
The purpose of the talk, in essence, was to delve into the question stated by Kelly, “What does [Francis’ papacy] mean for moral theology in the Church?” The conversation quickly turned to what Francis’ actions reveal about his not-so-neat system of moral theology, which Kelly pointed out has to be “reverse-engineer[ed], in a way.”
According to Massingale, we are “not in an era of change,” but a “change of eras,” and Cahill believes Francis is initiating this change by electing persons who “have not been in the conversation” to positions of leadership, with the aim of renovating the Church and “trying to battle that very entrenched power structure, dislodging the authorities who are impervious to those who have less” and are “prone to keep the status quo and keep power for themselves.”
Keenan likewise believes that Francis is “not interested in moderating the conversation, rather moderating who has access to the conversation.” This, Cahill said, “is a radical invitation to the grassroots” to take up the same action of inclusivity, and, as Kelly said, “Get the marginalized … into the life of the Church.”
One main issue addressed by the panelists was how major change on social issues, which they view as necessary, can take place within Catholicism.
According to Massingale, there is a “big space between the USCCB [United States Conference of Catholic Bishops] and Pope Francis” (namely, Francis’ interest in “innovation and [being] open to new approaches”), because the “[episcopacy] is not intellectually formed or curious,” and “hasn’t gone much further than catechesis” or basic dogma in forming their actions.
Massingale, along with Keenan, claimed that “it’s a shame how bishops have made abortion the preeminent issue” of the Church, rather than social issues such as racial justice and the “full inclusion of LGBTQ+ persons in society and the [Catholic] faith community.”
Cahill remarked that since “many Catholics just go elsewhere because they are so unsatisfied with the Catholic institution,” we should not “look up to episcopacy as the ones to change culture or even as the authority.” Rather laypeople and moral theologians like herself must be the ones to begin transforming Church teaching.
According to the Catechism of the Catholic Church (paragraph 85), “‘The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ.’ This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome.”
Cahill also mentioned how “on the issue of gender, Catholics and society in general are mostly accepting of gay unions,” which could be a sign that further change (such as approval of transgenderism, spurred on through cultural shifts) is both possible and forthcoming. Keenan observed that recently, “Moral theologians have been writing [documents] without the bishops … I think the period of having [the bishops] look over our shoulders is over.”
Keenan added that if we want the clergy to be more open to gender and sexuality issues, we must “listen to, rather than police, our seminaries,” claiming that “their formation (and training) has been exposed as problematic”—it being mainly “men with men, form[ing] deep relationships, [and being] rewarded for their loyalty to the structure.”
During the question-and-answer section, an audience member criticized “para-church groups” such as Steubenville and LifeTeen as being roadblocks to the inclusive Catholic Church towards which the panelists want to work. They responded that the solution needed is the creation of opposing church groups with different ideals to be alternatives for those who are looking for a more open faith. Kelly asks, “Where is the university that says, ‘because we are Catholic, we welcome our LGBTQ+ students?’”
While the Catechism of the Catholic Church (paragraph 2358) states that “men and women who have deep-seated homosexual tendencies … must be accepted with respect, compassion, and sensitivity,” it also states that these tendencies are “objectively disordered.” Paragraph 2359 calls such persons to chastity, just as “all the baptized are called to chastity” (CCC 2348): “By the virtues of self-mastery that teach them inner freedom … by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.”
The opening panel on Friday was only day one of the event, which extended into Saturday and included five sessions discussing different aspects of Pope Francis’s moral theology and its implications for the Catholic Church: Option for the Poor and Social Ethics, Migration and Ecclesial Ethics, Sexuality and Gender, Race and Bioethics, and Ecology and Nonviolence. The event is set to culminate in the production of a co-edited volume on the “Francis Revolution,” to be published approximately a year from now.
Liana Winans is a lifelong Bostonian studying Biology as a freshman in MCAS. While not working on Torch articles or practicing pro-life apologetics, she will often be found playing basketball in the Rec, reading at the Res, playing piano, or watching old action movies. Her go-to prayer is the Divine Mercy Chaplet.
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