I bring to your attention three interesting analysis pieces about Pope Francis following his trip to South America.
First, check out George Weigel at National Review. My impression is that Mr. Weigel has drawn a line through the pontificate (at least one aspect of the pontificate), but probably only in pencil rather than in ink. Excerpt:
Has the Vatican Already Forgotten the Lessons of John Paul II?
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John Paul was wily enough to let Casaroli continue his diplomacy behind the Iron Curtain, so that the Communist powers couldn’t publicly accuse this Pole of reneging on previous deals and acting as a front for NATO. Yet while he never would have put it as Ronald Reagan did when the future president said that his idea of ending the Cold War was that “we win and they lose,” the Polish pope knew that this was indeed a zero-sum game: Someone was going to win and someone was going to lose, not so much for reasons of power but because Communism was based on a false understanding of the human person, human community, human origins, and human destiny. And by restoring to his own Polish people the truth about themselves, John Paul II helped them forge tools of liberation that Communism could not match, while reinforcing the similar strategy of resistance by “living in the truth” that was being deployed by secular, anti-Communist human-rights activists such as Václav Havel, using what Havel famously called “the power of the powerless.”
The people in charge of Vatican diplomacy today seem to have missed all this or forgotten all this — or are, perhaps, deliberately ignoring it (not least because of the overwhelming archival evidence that the most important concrete effect of the Ostpolitik was to open the Vatican to serious penetration by Warsaw Pact intelligence services, an unhappy fact I thoroughly documented in the second volume of my John Paul II biography, The End and the Beginning). Those guiding the Holy See’s interface with politics today were born and bred in the Casaroli School. And they are busily replicating Casaroli’s accommodationist (or, if you prefer, less confrontational) formula. This seems clear, if unfortunately clear, in the Vatican’s diplomacy with Vladimir Putin’s Russia, and in the Holy See’s refusal to describe what is afoot in Ukraine as a gross violation of international law: an armed aggression by one state against another. It seems evident in the welcome that was afforded Raúl Castro in the Vatican several months ago. Now, to judge from the just-concluded papal visit to Ecuador, Bolivia, and Paraguay, Casaroli 2.0 seems to be informing the Vatican’s approach to the new authoritarians of continental Latin America.
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Read the rest there. He also comments on the Commie-crux or the Sickle-fix.
Next, look at Sam Gregg’s hard-hitting piece at The Stream. Excerpt:
Don’t Cry for Me Argentina: Pope Francis and Economic Populism
The notion of a Latin American “Third Way” between capitalism and socialism is utopian sentimental nonsense.[…]
In the first place, Francis discussed the injustice inflicted by “a system,” by which he seems to mean economic globalization. This “system,” he argued, has resulted in “an economy of exclusion” that denies millions the blessings of prosperity. Francis then specifically attacked “corporations, loan agencies, certain ‘free trade’ treaties” as part of an “anonymous influence of mammon” and “new colonialism.”
Some of this rhetoric is hard to distinguish from that used by Latin American populists, ranging from Argentina’s long-deceased Juan Perón to Bolivia’s Morales and Ecuador’s Rafael Correa. Leaving that aside, one wonders whether Pope Francis and his advisors have ever studied the respective merits of free trade versus protectionism. My suspicion is they haven’t, since tariffs and subsidies are precisely what allow already-wealthy countries to limit developing countries’ access to global markets. By definition, it’s protectionism that is an economy of exclusion — not free trade.
Likewise while the historical record of multinational corporations in developing nations isn’t lily-white, they have bought desperately-needed investment and jobs to Latin America. Francis lamented that new forms of colonialism often reduce developing nations to being “mere providers of raw material and cheap labor.” Yet if developing countries stopped capitalizing on what’s often their comparative advantage in the global economy — i.e., their lower labor costs and vast natural resources — it’s hard to see how they could generate enough wealth to lift millions out of poverty.
Moreover, whoever might be the “loan agencies” the pope has in mind, developing nations need infusions of foreign capital if they want to diminish poverty.
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Finally, check out the formerly nearly ubiquitous John L Allen at Crux. Excerpt:
Under Francis, there’s a new dogma: Papal fallibility
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In that context, it’s especially striking that Pope Francis appears determined to set the record straight by embracing what one might dub his own “dogma of fallibility.” The pontiff seems utterly unabashed about admitting mistakes, confessing ignorance, and acknowledging that he may have left himself open to misinterpretation.
Whether such candor is charming or simply confusing, leaving one to wonder if the pope actually means what he says, perhaps is in the eye of the beholder. In any case, it’s become a defining feature of Francis’ style.
A classic, almost emblematic case in point came during the pontiff’s airborne news conference on the way back to Rome on Sunday after a week-long trip to Latin America.
During a 65-minute session with reporters, Francis embraced his own fallibility at least seven times:
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To be clear, it’s hardly as if Francis was backing away from his stinging critique of what he termed in Bolivia a global economic system that “imposes the mentality of profit at any price” at the expense of the poor.
On the contrary, he took another swipe during the news conference at what he termed a “new colonization … the colonization of consumerism,” which the pontiff said causes “disequilibrium in the personality … in the internal economy, in social justice, even in physical and mental health.”
What he added, however, was a dose of personal humility in acknowledging a lack of technical expertise and a capacity for error when he speaks on such matters, both in the substance of his positions and in the way he formulates them.
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What’s great about that piece, is that the ever-nimble Allen uses even the occasion of the Pope being wrong to show how humble Francis is. Gotta hand it to you, John. You’re good!
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