Monday, 28 April 2025

 

How Abortion Lost Its Cool

Donald Trump’s 2024 presidential election victory shocked many. The deplorables won the day, the elites were disgraced, and history was shown to have at least one more chapter. As Matthew Yglesias put it, “the vibes, they are a-shiftin’.” The vibe shift was especially evident among young voters, who swung hard to the right in 2024. According to ­Yglesias, “A big part of the ‘rightward’ shift in vibes is not the revivification of old conservative ideas but precisely the opposite.” Marginal groups have been centered so completely that the plight of the sexually nonconforming or promiscuous isn’t edgy anymore.

Liberal shibboleths are eroding. Concerning abortion, several data points from November bear this out. According to exit polls, women aged sixty-five and over were the only female age cohort to vote as loyally for Kamala Harris as they had for Joe Biden. Younger women shifted away from the Democratic candidate, sometimes splitting their tickets to vote for both Trump and state-level ballot initiatives that favored abortion access. Many of those ballot initiatives succeeded, continuing a trend that has held since Dobbs v. Jackson overturned the enshrinement of legal abortion in the Constitution. But a ballot initiative is a single-issue vote by definition. Thus, though it can hardly be said that young women are becoming pro-life, neither can it be said that they are single-issue pro-abortion voters when it comes to choosing their elected representatives. A generation gap may be emerging, with the gray lobby wondering why young women can no longer be relied on to rally to pro-abortion candidates.

With a record number of votes expected to be determined by abortion preferences, 2024 was supposed to be the “abortion election.” Political strategists reasoned that women—especially women under thirty, four in ten of whom said during the fall that abortion was their top priority—would secure the presidency for Harris.

The election results paint a different picture. In exit polls, only 13 percent of young voters named abortion as their top priority, down from 44 percent in 2022. Harris lost support from women overall, compared to Biden: Whereas Biden had won women by fifteen points (57 percent to Trump’s 42), ­Harris won them by eight (53 percent to 45). ­Only in one age group, the sixty-five-and-over set, did Harris improve on Biden’s performance, taking 54 percent. Meanwhile, Trump won 4 ­percent more of the overall female vote against Harris than he had against Hillary Clinton in 2016.

A surprising share of Trump’s female swing was delivered by ­eighteen-to-twenty-nine-year-olds. Youth turnout was lower in 2024 than in 2020, and though the majority of under-thirty women voted Democratic, the gender gap between young men and young women shrank, with 7 percent more women favoring Trump than had done so four years before. Only women aged sixty-five and over were as motivated by abortion as pollsters had predicted, according to post-­election analysis by the AARP.

Thus, the women who most ­reliably support the abortion industry and its candidates are those who least need its services. Well past their childbearing years, the sixty-five-and-over demographic has nothing personal at stake in the legality of abortion. Thus one pro-choice premise, that women vote in favor of abortion for pragmatic reasons, is not always true. The most reliable pro-abortion votes appear to be ideologically motivated, with women choosing Democratic candidates due to a belief that abortion access is a fundamental right.

The difference this can make to voting patterns is evident in the exit polls and has been elucidated by ­individual voters. Lauren, a young woman from Washington, D.C., who is pro-choice and voted for Trump, explained her defection from the Democrats to political journalist Mark Halperin in an election-day broadcast: “What is the rationale for basing your presidential vote on abortion?” she asked. “Is it just forcing yourself to believe that Trump is going to pass a national abortion ban? Or believing the fiction about Project 2025? It just feels so emotion-­driven to me and uninformed, I just find it strange.”

Another young woman on the same broadcast, Megan from Santa Monica, California, said that she almost voted for Harris because of abortion, but finally was more motivated by resentment of the Democratic Party’s handling of its nomination process. “Everyone I know, mostly in my age group between twenty-six and thirty-three, seems to be voting for Trump,” ­Megan said, noting that her friends live in elite coastal cities.

Contrasted with these two women was longtime Democratic campaign strategist Jill Alper. An alumna of multiple Democratic presidential campaigns and a DNC delegate, ­Alper adduced recent voting history to predict that Harris would win young women overwhelmingly: “For decades, either race or someone’s position on reproductive freedom would be most predictive of their vote.” Indeed, Michigan in 2022 boasted the highest rate of voter registration among women, and the highest turnout among youth, as a result of abortion canvassing.

Alper also invoked the “granny gap,” the thesis that a silent majority of women sixty-five and over, who remembered a time before Roe and were appalled by Dobbs, would tip the scales for Harris. Quite literally, everyone and her mother was expected to vote in favor of abortion. What Alper did not appear to conceive of, however, was a gap that cut both ways. Younger women might be less ideological in their pro-choice voting than are their Boomer elders.

Older women remember, accurately or not, the bad old days when abortion was illegal and women resorted to coathangers and lye. One such woman is Naomi Jean Bernheim, eighty, who spent her fall planting Harris campaign signs on the side of highways and roads and was interviewed by CNN just before the election. “I’ve had people yell at me, ‘Why is an old lady worried about it?’ . . . To me, it’s not just a young woman thing, it’s every woman. I mean, what else will they take if they take this? What else is coming?” Bernheim said.

The Roe era encompasses a time when Bill Clinton’s “safe, legal, and rare” coalesced a Democratic Party that was otherwise divided on the issue of abortion. By contrast, in 2019, when then-Congresswoman Tulsi Gabbard used the phrase on the Democratic presidential debate stage, she met with a swift backlash. “Young feminists living in the age of dwindling access to abortion aren’t interested in a mantra that implies there is something shameful about the procedure, even if it has kept many people in the pro-choice tent,” one Atlantic writer said of the incident, demonstrating how completely pro-abortion had replaced pro-choice as the consensus position among Democrats.

Democratic voters’ views on abortion have changed dramatically in the last few decades. At the time Roe was decided, only 19 percent of Democrats said abortion should be legal under any circumstances. Thirty-one percent agreed in 1992, when Clinton coined his phrase. Today, 65 percent of Democrats say the same.

This change has come about through the work of the party’s radical wing, which has pushed the Overton window so far to the left that it has nowhere else to go. And yet the result of all this radicalism has been not more single-issue abortion supporters at the ballot box, but fewer. Precisely because of the zealotry that once gave them such an edge, the pro-abortion radicals are losing ground with ­younger voters.

By definition, a trendsetter is one whose opinion falls on the fringes of acceptable discourse. Favoring abortion access is exceedingly normal, to the point of being boring. A full 85 percent of Americans say abortion should be legal under at least some circumstances, according to Gallup. The same polls, when broken down, show that 35 percent of all voters, the largest cohort, said abortion should be legal in all ­circumstances. Though voters take varying positions on abortion access when asked about trimesters and weeks of pregnancy, the majority view is that abortion should be a matter of choice until somewhere between the twelfth week of pregnancy and the sixteenth. The question of a right to an abortion at some stage in pregnancy no longer seems to be up for debate, even outside the Democratic Party.

The consensus is ­especially strong among young female voters. Women aged eighteen to twenty-nine are “significantly likelier than older women to say abortion should be generally legal, and that it is morally acceptable,” the New York Times reported in 2022. But this clear win for the cause of abortion may come at the cost of political mobilization. The ­universality of the opinion may explain why young pro-choice women do not seem to find the political cause of reproductive rights urgent or ­inspiriting.

Women under the age of thirty have for years been told that Republicans are radically anti-choice and anti-woman, but reality never catches up to the hysteria. Horror stories, like that of Amber Nicole Thurman’s driving to another state to receive a botched abortion, are not only misleading but exceptions that prove the rule. Abortion activists needed two years of post-Roe trigger laws to scrounge up fewer than five women who had died horrific deaths after attempted abortions. And a closer look at these stories reveals the lethality not of abortion bans, but of negligent pill peddlers and media-driven medical mismanagement.

Meanwhile, demand for abortions is in decline, down by at least half a million per year since the peak of abortion incidence in 1990. (This trend may have begun to reverse itself in 2020, but since total abortion numbers have not been recorded since 2021, it is unclear whether the reversal was a true one or a statistical anomaly.) Perhaps one reason for the decline is that fewer women are getting pregnant in the first place. One in four American women today will never have a child. Those who do are having fewer children than they desire. Desires are complicated: It is possible to conceive of a woman getting an abortion even though she wants to have children, because she believes it is not the right time or not the right father. Still, when sexlessness is rising by every measure, it is not hard to understand why total abortion numbers are in retreat. For many women between eighteen and twenty-nine years old today, an unplanned pregnancy is not simply of minor concern; it is not even likely. The odds that such women will ever be desperate enough to turn to lye are basically nil. The decrease in desired abortions, combined with increased ease of access, means that most young pro-choice women will never bring to the issue the existential dedication of their elders.

Because of these changes, older pro-choice women have sometimes feared that young women will take access to abortion for granted. Xochitl Gonzalez, writing for The Atlantic in July, worried that “Roe gave American women decades of false comfort: Abortion access and reproductive rights could remain firmly in the dominion of feminist causes,” and therefore a sidebar to the bigger political issues of the day. She explained:

although most Americans support abortion access, feminism remains more polarizing. Only 19 percent of women strongly identify as ­feminists. That number is far higher among young women, but among young men, the word has a different resonance: Feminism has been explicitly cited as a factor driving them rightward. Democrats might not like how this sounds, but what they need to do now is reframe a winning issue in nonfeminist terms.

As feminism becomes unfashionable in certain circles, Gonzalez fears that dedication to the cause of abortion access will go with it.

Feminism is becoming unfashionable in certain circles. If young pro-choice women are slipping rightward, they represent a mere fraction of the larger trend among young Americans, primarily male, over the last few years. The New York Times recently ran a piece titled “When Your Son Goes MAGA.” The Times quoted a therapist, Mike ­Rothschild, to suggest youth politics are often decided in opposition to their parents as another facet of youthful rebellion: “The stronger our parents feel about something, the more likely we are to be like, ‘Cool, now I know where you stand and I know exactly how far away to run.’” This explanation may be too simplistic, especially since young people were not the ­only cohort to move rightward in 2024. Still, whether they are rebelling against their parents or against the elite, a broader rightward movement of young male and female voters ­reinforces the notion that progressivism is uncool.

Trends have a way of obscuring the real debate. A full 96 percent of abortions occur before the fifteenth week of pregnancy. A child can feel pain by fifteen weeks; his heartbeat is detectable almost ten weeks before that. Though a generation gap among pro-choice women appears to be moderating abortion-driven voting, perhaps even opening the door to ­coalition-building between the political right and left, we must not imagine that the center of the debate is “moderate.”

Abortion access is not going anywhere. Even in red states where post-Roe trigger laws limit abortions, chemical abortion pills are about as easy to purchase online as a pair of sneakers, through pill mills that ship worldwide. The pills are largely unregulated, and attempts to change that have been rejected by courts, as last year in FDA v. ­Alliance, which sought to challenge FDA approval of mifepristone for chemical abortions. The idea of invoking the Comstock Act to restrict the ­mailing of abortifacient drugs is highly unpopular.

There was no pro-life candidate on the ballot in 2024. Declared support for abortion access through the first trimester or later was the official position of both major political parties and of every significant also-ran in 2024. Republicans in this election cycle were loudly in favor of allowing abortion until the fifteenth week of pregnancy, a major leftward move for the party’s messaging, if less so for its policy. The right presented this line in the sand as a via media, whereas the left called it “carefully, strategically, and callously planning for our deaths . . . literally.” In reality, a nationwide ban on abortions after the fifteenth week would have extraordinarily little effect.

This does not mean that a coalition of young pro-choice women, moving rightward in defiance of their party matriarchs, is politically irrelevant. Though it remains to be seen just how far the right is willing to push this coalition for the sake of oft-postponed pro-life victories, it is clear that the Trump administration is still willing to be seen as the pro-life party, if not the most anti-­abortion one. Trump’s first days in office have disproved the contention of abortion abolitionists that there was no material difference between a vote for Trump and a vote for ­Harris. Since January, Trump has reinstated the Hyde Amendment, which makes it illegal to use federal dollars to fund abortions, and reinstated the Mexico City Policy, which prevents foreign organizations that receive U.S. aid from providing or funding abortions. And, though some young pro-choice women will always vote like their elders—­ideology is more predictive of voting behavior than age—a political sea change may result in some strange bedfellows over the next four years.

If everything is permissible, everything is ordinary. The intention of the “Shout Your Abortion” movement was to make abortion stories commonplace, and by now the abortion-normalization lobby has worked itself out of a job. It is hard to say what will result. The voting behavior of pro-choice women under thirty is impossible to ­predict—but for that very reason, these women confound the wishes of their gray-haired counterparts. Perhaps a decades-long practice of extinguishing the young for the sake of their elders has created a movement in which the desires and interests of young women are accorded reality only insofar as they align with older women’s intentions. But unlike the unborn, politically conscious young women have a voice—and a vote.­

 

New X-ray Tests Date Turin Shroud 

to the Time of Jesus


Summary: As an update to a previous article, new scientific dating techniques add to the debate by giving a 2,000-year-old date for the Shroud of Turin.

And Joseph took the body and wrapped it in a clean linen shroud and laid it in his own new tomb, which he had cut in the rock. And he rolled a great stone to the entrance of the tomb and went away. – Matthew 27:59-60 (ESV)

New Scientific Methods

For centuries, the Shroud of Turin has captivated the minds of the faithful, as well as skeptics. This ancient linen cloth, bearing the image of a crucified man, is believed by many to be the burial shroud of Jesus Christ himself.

Measuring over 14 ft. long by 3.5 ft. wide, this burial cloth “wrapped the corpse and encoded the image of a tortured man, who was scourged, crowned with thorns, crucified, and pierced by a spear in the chest,” according to Heritage Journal.

As the single-most-studied archaeological object in the world, the Shroud’s authenticity has long been debated. Now, cutting-edge scientific methods are shedding new light on this enigmatic relic, suggesting it is indeed from 2,000 years ago.

The Shroud of Turin, kept in the Cathedral of St. John the Baptist in Turin, Italy. The Shroud presents an image of a crucified man in great detail. Millions believe that this is the cloth which wrapped Jesus Christ in his tomb, and that the image is his. (credit: Giuseppe Enrie, 1931, public domain, via Wikimedia Commons)

Wide-Angle X-Ray Scattering (WAXS)

The Shroud first appeared in the West in 1354. Currently, it resides at the Cathedral of St. John the Baptist in Turin, Italy. While analysis from the 1980s dated the Shroud of Turin to the 1300s, new X-ray dating analysis tells a different story.

Recent findings by a team of scientists in southern Italy suggest that the Shroud does actually date back to the time of Christ. The researchers also propose a theory explaining why the previous date assigned to the relic’s origin may be inaccurate.

Dr. Liberato de Caro from Italy’s Institute of Crystallography used a new method known as Wide-Angle X-ray Scattering (WAXS), which showed that the fabric of the Shroud is a good match for a similar sample confirmed to have come from the siege of Masada, Israel in 55-74 AD. The recent study was published in the Heritage Journal.

Metropolitan Cathedral of St. John the Baptist, Turin, Province of Turin, Region of Piedmont, Italy. (credit: Zairon, CC BY-SA 4.0, via Wikimedia Commons)

Previous Dating Discrepancies

De Caro explained that before his new study, “the only missing piece of the puzzle was dating,” since everything on the Shroud of Turin is “highly correlated to what the Gospels tell about Jesus Christ and his death: ‘crown of thorn’ marks on the head, whip lacerations on the back and bruises on the shoulders from carrying a heavy cross.”

Back in 1978, 33 scientists from the Shroud of Turin Research Project (STURP) analyzed the cloth for five continuous days (120 hours) working in shifts around the clock. After three years of studying the results, all scientists agreed upon the following statement:

“We can conclude for now that the Shroud image is that of a real human form of a scourged, crucified man. It is not the product of an artist. The blood stains are composed of hemoglobin and give a positive test for serum albumin.”

Then in 1988, the Shroud was carbon dated by three laboratories in Oxford, Zurich and Arizona and dated to between 1260 and 1390. These dates implied that it was a Medieval artifact, not the actual burial cloth of Christ.

De Caro cast doubt on the accuracy of carbon dating. “This result has been widely criticized for both procedural and statistical problems, as was recently confirmed by the statistical analyses of raw data made available to the scientific community.” This data was not made public for 30 years and finally, after legal action, it was released for viewing and further scientific study.

STURP Scientist Raymond Rogers wrote, in a peer-reviewed article before his death, that the weave of the edge from which the sample used for carbon dating was taken showed anomalies. The original Shroud is made of linen, but the material tested was cotton and had been colored with agents to match the rest of the cloth, according to Rogers. Most likely the reason for this was due to the edges of the Shroud needing repair over the years.

“The Shroud has been the center of attention for centuries. It was touched by countless people, displayed during parades, affected by smoke from candles. There was a great deal of contamination,” de Caro explained.

“Molds and bacteria colonizing textile fibers and dirt or carbon-containing minerals, such as limestone, adhering to them in the empty spaces between the fibers that at a microscopic level represent about 50% of the volume, can be so difficult to completely eliminate in the sample cleaning phase, which can distort the dating,” he wrote.

Therefore, because of the non-linen sample and carbon contamination of the textile over the years, the 1980s STURP Carbon 14 testing that dated the Shroud to the 1300s is controversial, to say the least. Dating technology has come a long way in the past 40 years.

Professor Liberato de Caro. (credit: Institute of Crystallography)

Measuring Deterioration

Wide-Angle X-ray Scattering, the new advanced method applied to the ancient fabric, penetrates deep into the material to analyze it at a microscopic level and measure the deterioration of the linen threads.

“It’s a sort of radiography, similar to the type of scan that you would do on a bone to see if there is a fracture,” said de Caro. “Over time, the structure of the material degrades. We can tell from that how much time has passed and therefore date the object.”

Working with a minuscule fragment of the relic, de Caro and his team confidently dated the material to around 2,000 years old, suggesting that the individual lived during the era of Jesus. Because the X-ray scattering technique is non-destructive, the same sample could be tested by labs around the world, helping to confirm the findings.

“Moreover, other dating methods agree in the assignment of the Turin Shroud to the first century AD,” said the study. Other ancient fabric found in tombs, which preserved them from environmental contamination, showed evidence that X-ray and Carbon 14 dating agree well.

Optical microscope photographs of the Turin Shroud (TS) sample (a,b). 2D WAXS pattern measured on the TS sample (c). (credit: “X-ray Dating of a Turin Shroud’s Linen Sample” Heritage Journal)

Trying to Replicate the Shroud

All modern attempts to recreate the Shroud have fallen short. The blood, pollen, fabric weave and image, as well as other factors, are too unique to duplicate.

Tests have shown the Shroud was not painted and the blood on the linen is from a human male with AB+ blood type. Interestingly, this type of blood is rare and most commonly found in the Middle East. In addition, the blood shows high levels of creatinine and ferritin, evidence of severe, multiple traumas.

Pollen grains found within the Shroud indicate that it had been present in the Jerusalem area, then northern Syria, Anatolia, Constantinople, and Europe. Israeli botanist Dr. Avinoam Danin of Hebrew University, Jerusalem verified 28 different pollen species, many from plants that grow only around Jerusalem.

The greatest mystery is the image on the Shroud of a crucified man. After exhaustive scientific study and numerous attempts to duplicate the figure on it, no one has been able to do this at the microscopic level of the linen fibers.

The discolorations which form the human image are only on the outermost fiber layers as microscopic pixels. They penetrate to just a tiny fraction of the width of a human hair. The only way to make an image like this is with a burst of high energy.

In 2011, researchers from the European Nuclear Energy Agency (ENEA) were able to  replicate a scorch mark with the shallow depth and coloration of the Shroud image using a 40-nanosecond burst from an ultraviolet excimer laser. “This is the first time any aspect of the Shroud image has been duplicated using light,” remarked de Caro.

Burial of Jesus. (credit: Giovanni Battista della Rovere (1560-1627), Public domain, via Wikimedia Commons)

Conclusion

This brief article isn’t able to cover all of the information about the Shroud, but I encourage you to do your own research. There is interesting evidence from the unusual three-to-one herringbone weave pattern of the cloth, the specific wounds on the body, the color of the fabric, and manuscripts and art about the Shroud before the 1300s, plus more. There are also recent findings to consider from researchers on the other side of the debate.

Technological advances certainly add credibility to the claim that evidence surrounding the Shroud is consistent with Jesus’ burial cloth, but many Christians point out that faith in the resurrection of Jesus does not hang on that connection.

“If I had to be a judge in a trial weighing up all the evidence that says the Shroud is authentic and the little evidence that says it is not, in all good conscience I could not declare that the Turin Shroud is medieval,” de Caro declared. “It would not be right, given the enormous quantity of evidence in favor of it. It correlates with everything that the Gospels tell us about the death of Jesus of Nazareth.”

Sunday, 27 April 2025

 "URBI ET ORBI" MESSAGE

OF HIS HOLINESS POPE FRANCIS

EASTER 2025

Saint Peter's Square
Sunday, 20 April 2025

[Multimedia]

________________________________________

Christ is risen, alleluia!

Dear brothers and sisters, Happy Easter!

Today at last, the singing of the “alleluia” is heard once more in the Church, passing from mouth to mouth, from heart to heart, and this makes the people of God throughout the world shed tears of joy.

From the empty tomb in Jerusalem, we hear unexpected good news: Jesus, who was crucified, “is not here, he has risen” (Lk 24:5). Jesus is not in the tomb, he is alive!

Love has triumphed over hatred, light over darkness and truth over falsehood. Forgiveness has triumphed over revenge. Evil has not disappeared from history; it will remain until the end, but it no longer has the upper hand; it no longer has power over those who accept the grace of this day.

Sisters and brothers, especially those of you experiencing pain and sorrow, your silent cry has been heard and your tears have been counted; not one of them has been lost! In the passion and death of Jesus, God has taken upon himself all the evil in this world and in his infinite mercy has defeated it. He has uprooted the diabolical pride that poisons the human heart and wreaks violence and corruption on every side. The Lamb of God is victorious! That is why, today, we can joyfully cry out: “Christ, my hope, has risen!” (Easter Sequence).

The resurrection of Jesus is indeed the basis of our hope. For in the light of this event, hope is no longer an illusion. Thanks to Christ — crucified and risen from the dead — hope does not disappoint! Spes non confundit! (cf. Rom 5:5). That hope is not an evasion, but a challenge; it does not delude, but empowers us.

All those who put their hope in God place their feeble hands in his strong and mighty hand; they let themselves be raised up and set out on a journey. Together with the risen Jesus, they become pilgrims of hope, witnesses of the victory of love and of the disarmed power of Life.

Christ is risen! These words capture the whole meaning of our existence, for we were not made for death but for life. Easter is the celebration of life! God created us for life and wants the human family to rise again! In his eyes, every life is precious! The life of a child in the mother’s womb, as well as the lives of the elderly and the sick, who in more and more countries are looked upon as people to be discarded.

What a great thirst for death, for killing, we witness each day in the many conflicts raging in different parts of our world! How much violence we see, often even within families, directed at women and children! How much contempt is stirred up at times towards the vulnerable, the marginalized, and migrants!

On this day, I would like all of us to hope anew and to revive our trust in others, including those who are different than ourselves, or who come from distant lands, bringing unfamiliar customs, ways of life and ideas! For all of us are children of God!

I would like us to renew our hope that peace is possible! From the Holy Sepulchre, the Church of the Resurrection, where this year Easter is being celebrated by Catholics and Orthodox on the same day, may the light of peace radiate throughout the Holy Land and the entire world. I express my closeness to the sufferings of Christians in Palestine and Israel, and to all the Israeli people and the Palestinian people. The growing climate of anti-Semitism throughout the world is worrisome. Yet at the same time, I think of the people of Gaza, and its Christian community in particular, where the terrible conflict continues to cause death and destruction and to create a dramatic and deplorable humanitarian situation. I appeal to the warring parties: call a ceasefire, release the hostages and come to the aid of a starving people that aspires to a future of peace!

Let us pray for the Christian communities in Lebanon and in Syria, presently experiencing a delicate transition in its history. They aspire to stability and to participation in the life of their respective nations. I urge the whole Church to keep the Christians of the beloved Middle East in its thoughts and prayers.

I also think in particular of the people of Yemen, who are experiencing one of the world’s most serious and prolonged humanitarian crises because of war, and I invite all to find solutions through a constructive dialogue.

May the risen Christ grant Ukraine, devastated by war, his Easter gift of peace, and encourage all parties involved to pursue efforts aimed at achieving a just and lasting peace.

On this festive day, let us remember the South Caucasus and pray that a final peace agreement between Armenia and Azerbaijan will soon be signed and implemented, and lead to long-awaited reconciliation in the region.

May the light of Easter inspire efforts to promote harmony in the western Balkans and sustain political leaders in their efforts to allay tensions and crises, and, together with their partner countries in the region, to reject dangerous and destabilizing actions.

May the risen Christ, our hope, grant peace and consolation to the African peoples who are victims of violence and conflict, especially in the Democratic Republic of the Congo, in Sudan and South Sudan. May he sustain those suffering from the tensions in the Sahel, the Horn of Africa and the Great Lakes region, as well as those Christians who in many places are not able freely to profess their faith.

There can be no peace without freedom of religion, freedom of thought, freedom of expression and respect for the views of others.

Nor is peace possible without true disarmament! The requirement that every people provide for its own defence must not turn into a race to rearmament. The light of Easter impels us to break down the barriers that create division and are fraught with grave political and economic consequences. It impels us to care for one another, to increase our mutual solidarity, and to work for the integral development of each human person.

During this time, let us not fail to assist the people of Myanmar, plagued by long years of armed conflict, who, with courage and patience, are dealing with the aftermath of the devastating earthquake in Sagaing, which caused the death of thousands and great suffering for the many survivors, including orphans and the elderly. We pray for the victims and their loved ones, and we heartily thank all the generous volunteers carrying out the relief operations. The announcement of a ceasefire by various actors in the country is a sign of hope for the whole of Myanmar.

I appeal to all those in positions of political responsibility in our world not to yield to the logic of fear which only leads to isolation from others, but rather to use the resources available to help the needy, to fight hunger and to encourage initiatives that promote development. These are the “weapons” of peace: weapons that build the future, instead of sowing seeds of death!

May the principle of humanity never fail to be the hallmark of our daily actions. In the face of the cruelty of conflicts that involve defenceless civilians and attack schools, hospitals and humanitarian workers, we cannot allow ourselves to forget that it is not targets that are struck, but persons, each possessed of a soul and human dignity.

In this Jubilee year, may Easter also be a fitting occasion for the liberation of prisoners of war and political prisoners!

Dear brothers and sisters,

In the Lord’s Paschal Mystery, death and life contended in a stupendous struggle, but the Lord now lives forever (cf. Easter Sequence). He fills us with the certainty that we too are called to share in the life that knows no end, when the clash of arms and the rumble of death will be heard no more. Let us entrust ourselves to him, for he alone can make all things new (cf. Rev. 21:5)!

Happy Easter to everyone!



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Francis in Full

This essay will appear in the forthcoming June/July issue of First Things


By common consensus, Jorge ­Mario Cardinal Bergoglio won the papacy by means of an intervention he made at one of the General Congregations preceding the conclave of 2013. The archbishop of Buenos Aires spoke in a simple but passionate way of a Church that goes out from itself to the margins, both economic and existential, in order to bring the Good News of ­Jesus Christ. Wearied by the scandals that bedeviled Pope Benedict XVI in the latter years of his papacy and eager for a breath of fresh air, the cardinals turned to this man who spoke with such clarity and confidence. Cardinal Bergoglio’s eloquent speech signaled continuity with the deepest instincts of the fathers of the Second Vatican Council, with the teaching of Pope Paul VI, with the rich and complex magisterium of Pope John Paul II, and with the witness of Pope Benedict XVI. I believe that his brother cardinals correctly sensed in his oration the best of the conciliar and postconciliar elan. 

And I further believe that Pope Francis did indeed make the evangelical outreach to the wider world the leitmotif of his papacy. During the ad limina visit of the California bishops in early 2020, I heard Francis say that Evangelii Gaudium, his apostolic exhortation on the new evangelization, was “the key to understanding” his magisterium. That text, whose title cleverly combines Paul VI’s Evangelii Nuntiandi and Vatican II’s Gaudium et Spes, speaks of a Church in permanent mission, always in an attitude of joyful extraversion. 

Time and again, in his sermons and popular presentations, Pope Francis urged priests to “get out of the sacristies” and into the streets, to get their hands dirty, and most famously, to “smell of the sheep” they serve. Early in his papacy, he was asked whether it bothered him to see priests dressed in cassocks. His response: “As long as they roll up their sleeves and get to work, I don’t ­really care what they wear.” In a memorable homily for the Chrism Mass some years ago, the pope told priests that the oil of their ordination must run down their heads, onto their vestments, and finally off their vestments into the world. If this flow is interrupted, he said, the sacred oil becomes rancid. 

All of this is congruent with an image of the Church that he employed in the opening months of his papacy, namely that of the field hospital. An essential aspect of the missionary outreach of the Church is to those who have been seriously wounded in the blasted cultural space of postmodernity. It is important to note that field hospitals, on the edge of battlefields, are not places where minor injuries are addressed; they are for the most urgent care possible. Here I think that Francis’s reference in his General Congregation address to the “existential” margins has been underappreciated. He was implying that the missionary effort of the Church is not simply to the economically poor and politically disenfranchised, but also to those who are poor intellectually, culturally, and spiritually. 

The last thirty years or so have witnessed the massive disaffiliation of young people in the West from the churches and a simultaneous increase among them in depression, anxiety, and suicidal ideation. In describing the mission to the existential margins, Francis raised a prophetic voice. The instinct for the margins conditioned many of the practical moves that Pope Francis made: including more women in the governance of the Church, dramatically increasing the profile of the Vatican almoner, advocating for migrants, and most remarkably, choosing cardinals from the ends of the world, even from tiny dioceses that had never before been considered cardinalatial sees.

Perhaps the most obvious mark of ­Francis’s papacy was simplicity. Shaped profoundly by the Ignatian discipline of detachment, ­Francis sought to embody the poverty of spirit that he wished for the entire Church. As is well known, just days after his election to the Chair of Peter, he returned to the humble clerical residence where he had been lodging prior to the conclave and paid his bill in person. He elected to live, not in the papal palace but in three basic rooms in the Casa Santa Marta, the Vatican guest house. (I stayed there once while attending a conference and can attest that it is anything but elegant.) 

He rode in an almost comically tiny Fiat. I recall standing on the steps of St. Matthew’s Cathedral in Washington with my brother bishops on the occasion of Francis’s visit to the United States. A fleet of luxury vehicles pulled up one by one, carrying presidents, prime ministers, and other dignitaries—and then came the miniscule papal car, the incongruity prompting a guffaw from the bystanders. 

During the Francis years, ostentatious clerical garb was out (with Gamarelli’s coming in for regular criticism), and Castel Gandolfo, the lovely papal retreat in the hills outside of Rome, fell into disuse. When Francis assumed the papal office, the Church was embroiled in a particularly terrible round of clerical sex abuse and financial scandals. The new pope’s embrace of a poorer, more evangelical lifestyle appealed to many around the world and served to change the conversation, at least for a time.  

Another key theme of the Francis papacy was care for the earth. I understand that, in making this remark, I can leave the impression Pope Francis was little more than a standard Euro-left environmentalist, but this would be a gross misinterpretation. When his encyclical Laudato Si appeared, many thought of it as the “global warming” letter, but this is rather spectacularly to overlook the biblical and philosophical underpinning of the text. In calling the Church back to a concern for the earth, which had become, in the pope’s memorable phrase, “a pile of filth,” he was appealing to a biblical and premodern sensibility that situated humanity in the wider framework of God’s creation. 

An inspiration for Laudato Si was, of course, St. Francis of Assisi, but so, too, was the hugely ­influential twentieth-century theologian who was the subject of the young Jorge Bergoglio’s doctoral research, namely, Romano Guardini. In a number of texts, but especially in his early-career Letters from Lake Como, Guardini had sharply criticized the manner in which modern philosophy—anthropocentric and technocratic—had effected, in the long run, an abuse of nature. He lamented the decline from the older architecture around Lake Como, which conformed to the patterns and rhythms of nature, to the newer buildings that imposed themselves aggressively on the environment. 

Under the influence of Guardini, Pope Francis scored a Cartesian rationalism that would “master nature” and a Baconian scientism that would “put nature on the rack” so as to compel it to reveal its secrets. The pope’s preference for a pre-modern perspective on the relationship between human beings and the environment brought him close to the perspectives of Thomas Aquinas and the ­author of Genesis. It is worth noting, as well, that in this regard, Francis’s thought echoed closely that of Benedict XVI, who was known as “the green pope.” 

There is no question that Francis was dedicated to the range of issues that we categorize under the heading of “social justice,” and this brought him in line with practically all of his predecessors back to Leo XIII. His preoccupation with these matters found dramatic expression in his visit to the refugees on Lampedusa, in his excoriation of unfettered capitalism as “an economy that kills,” and in his insistence on welcoming the migrant. A novelty of Francis’s social doctrine was the extrapolation from individual ethics to the ethical obligations that should obtain among and between nations. 

In his encyclical Fratelli Tutti, the pope called upon the classic Catholic teaching regarding the universal destination of goods. With its roots in the Bible, the Church Fathers, and especially Thomas Aquinas, this doctrine holds that though private ownership is morally permissible, the use of what one owns must be governed primarily by a concern for the common good. In Rerum Novarum, Leo XIII drew upon this teaching when he commented, “once the demands of necessity and propriety have been met, the rest that one owns belongs to the poor.” 

Francis applied the same principle to international relations, insisting that richer countries, though certainly permitted to own their own property and economic goods, have a moral obligation to aid poorer nations. For his troubles, ­Francis was called—even by some devout Catholics—a Marxist, though “Thomist” would have been a far fairer description. With particular verve, Francis highlighted a theme dear to John Paul II, namely, that a market economy must not be left to its own devices but rather be circumscribed by a moral ­sensibility. 

What I find perhaps most intriguing about Pope Francis is what he didn’t do. In the first days following his election, the buzz was that he was a “conservative,” an authoritarian whom the Jesuits had exiled after difficult years in administration. But soon enough, when it became clear that Francis in fact leaned to the port side of the ideological spectrum, ­many on the Catholic left commenced to see him as the long-awaited liberal savior, the one who would revive the postconciliar dream that had been punctured by John Paul II and Benedict XVI. Francis, they were convinced, would, at long last, bring us married priests, women priests, and gay marriage, a liberalizing of the Church’s teachings on abortion, homosexuality, transgenderism, and birth control. 

Well, he delivered on precisely none of it. The great Catholic surrender to the demands of the culture didn’t happen on his watch, and it was amusing in the extreme to watch the mainstream liberal Catholic media try to come to terms with this. In fact, abortion had no stronger opponent than ­Francis, who frequently compared it to the “hiring of a hitman.” And he was a strenuous critic of what he often called “gender ideology,” the imposition of which on developing nations he termed “ideological colonization.” 

I can testify that at the California ad limina, Pope Francis urged us, as we were leaving the room, to fight with all our strength against the gender ­ideology that, he said, is repugnant to the Bible and to the teaching of the Church. Regarding married and female clergy, Francis did indeed allow the issue of women in the diaconate to surface at the Synod on Synodality, but then he consigned it to a study group whose findings would appear at some indefinite point in the future. One might be forgiven for thinking that he was effectively kicking the can down the road. Despite his sometimes freewheeling style and imprecise manner of speaking, Pope Francis held the line, demonstrating thereby the mysterious guidance of the Holy Spirit over the doctrinal and moral teaching of the Church. All of the aforesaid I would count among the very real accomplishments of Pope Francis.

And yet, what one reads in almost every assessment of the late pope is that he was, at the very least, “controversial,” “confusing,” “ambiguous.” Some commentators would go so far as to say that he was heretical, undermining the ancient traditions of the Church. I do not at all subscribe to that latter position, but I sympathize to a degree with the former characterizations. Pope Francis was a puzzling figure in many ways, seeming to delight in confounding expectations, zigging when you thought he would zag. He famously told the young people gathered for World Youth Day in Rio de Janeiro to “hagan lío” (make a mess), and sometimes he appeared to take pleasure in doing just that. 

One of the messier moments of the Francis pontificate was the two-part Synod on the Family, which took place in 2014 and 2015. The fact that Walter Cardinal Kasper, a long-time advocate of allowing divorced and remarried Catholics to receive communion, spoke at the outset of the gathering indicated rather clearly the direction that Pope Francis wanted the synod to take. But he was met with stiff resistance from bishops, especially from the developing world, and when the final document appeared, the famous Amoris Laetitia, the question seemed oddly unresolved, open to a variety of interpretations. When the pope’s apologists pointed to an obscure footnote buried deep in the document as providing the requisite clarity, many in the Church were, to say the least, incredulous. And when four cardinals petitioned the pope to resolve a number of puzzles (dubia­, in the technical jargon) that Amoris Laetitia had raised in their minds, they were basically ignored. 

There are indeed many beautiful insights in Amoris Laetitia, but they were largely overlooked due to the controversy and ambiguity that accompanied the document. Indeed, in the wake of its publication, a sort of “doctrinal anarchy” was let loose, as various bishops’ conferences gave the document varying interpretations, so that, for example, what remained a mortal sin in Poland seemed permissible in Malta. If a primary responsibility of the pope is to maintain unity in doctrine and morals, it is hard to see how Pope Francis met that obligation throughout that synodal process and its aftermath. 

And he oddly did not seem to learn from this situation. In 2023, after the first round of the Synod on Synodality (more on this anon), Pope Francis’s doctrinal chief, Victor Manuel Cardinal Fernández, issued the statement Fiducia Supplicans, which allowed for the possibility of blessing those in same-sex unions. To say that a firestorm broke out in the Catholic world would be an understatement, and the opposition was led, once again, by Catholic leaders from the non-Western sphere. In an astonishing display of unity and courage, the bishops of Africa said that they would not enforce the teaching of Fiducia in their countries, and the pope backed down, permitting them to dissent from the document. That all of this unfolded immediately after a gathering of four hundred leaders from around the Catholic world, who were never consulted on the matter, simply beggars belief. Once again, the pope struggled to maintain the unity of the Church.

At times, too, the pope’s admirably generous instincts appeared to lead him into saying doctrinally imprecise things or countenancing problematic behaviors. An example of the first would be his endorsement, on a number of occasions, of the proposition that all religions are legitimate paths to God, like differing languages speaking the same truth. Now, given his clear enthusiasm for evangelization, I want to be generous in my interpretation of his words, construing them perhaps along the lines of the Second Vatican Council’s assertion that there are elements of truth in all religions. But I think it is fair to say that the pope at least gave the strong impression of religious indifferentism.  

As an example of his countenancing of problematic behaviors, I would point to the (in)famous Pachamama incident at the Synod on the Amazon in 2019. Though there remains a good deal of confusion about the purpose of the placement of the Pachamama statue in the Vatican Gardens during a prayer with the pope, it is certainly fair to say that it generated much controversy and that the various attempts to explain it only made matters worse. Once more, the pope found himself in the middle of a self-created and completely unnecessary kerfuffle, the man supposed to guarantee unity at least implicitly undermining it.

No one doubts that Pope Francis was rhetorically gifted, not in the academic manner of John Paul II or Benedict XVI to be sure, but in the manner of a parish priest adept at popular homilizing. And his speech very often had an edge. Here are a few of his gems: “Mr. and Mrs. Whiner”; “liquid Christian”; “pickled-pepper-faced Christian”; “weak to the point of rottenness”; “Church who is more spinster than mother.” And I believe it is fair to say that his rhetorical venom was, more often than not, directed at conservative Catholics. Here are a few more zingers: “the closed, legalistic slave of his own rigidity”; “doctors of the letter!”; “Rigidity conceals the leading of a double life, something pathological”; “professionals of the sacred! Reactionaries”; and, most famously, “­backwardists.” 

I know that these withering criticisms often deeply discouraged orthodox Catholics, especially young priests and seminarians, whom the pope once referred to as “little monsters.” On one occasion, during the first session of the Synod on Synodality, the pope spoke to the assembled delegates. This sort of direct papal intervention was extremely rare, for, to his credit, the pope did not want excessively to sway or dominate the discussion. He spoke, in a sarcastic tone, of young clerics in Rome who spend too much time at the clerical haberdashery shops, trying on hats, collars, and cassocks. Now, there may indeed be some immature priests and students who are preoccupied with such things, but it struck me as exceedingly strange that this was the topic the pope chose for this rare opportunity to address some of the top leadership of the Church. 

To me, it indicated a curious fixation on, and demonization of, the more conservatively minded. And what made matters even more mystifying is that Francis had to have known that the Church is flourishing precisely among its more conservative members. As the famously liberal church of Germany withers on the vine, the conservative, supernaturally-­oriented church of Nigeria is exploding in numbers. And in the West, the lively parts of the Church are, without doubt, those that embrace a vibrant orthodoxy rather than those that accommodate the secularist culture. Many of the pope’s expressions and stories were indeed funny, but one would be hard pressed to characterize them as invitations to dialogue with conservative interlocutors. 

By way of conclusion, I would like to say a few words about synodality, which I believe Francis himself would identify as his signature theme. I was privileged to be an elected delegate to both sessions of the Synod on Synodality. For two months, I listened to and spoke with representatives from all over the world, and I learned a lot about how Catholics respond to challenges in remarkably diverse cultural milieux. I very much enjoyed the conversations, both those formal exchanges around the table, and even more so, the informal chats during coffee breaks. I came to understand the pope’s Jesuit-inspired process of prayerful discernment. 

I also came, I must admit, to appreciate the limits of synodality. Though every dialogue was lively and informative, very few of them moved toward decision, judgment, or resolution. Most were stuck at what Bernard Lonergan would call the second stage of the epistemic process, namely, being intelligent or having bright ideas. They didn’t move to Lonergan’s third level, which is the act of making a judgment, much less to his fourth stage, which is that of responsible action. So respectful were we of the “process” of conversation that we had almost a phobia of coming to decision. 

This is a fatal problem for Christians entrusted with the evangelical command to announce Christ to the world. The upshot is something that I believe is repugnant to what Pope Francis has consistently said he wants the Church to be: extroverted, mission-oriented, not stuck in the sacristy. I wondered at times during the two rounds of the synod whether synodality represented a tension within the mind and heart of Francis himself. 

Of all of the popes in my lifetime, Francis is, by far, the one I knew the best. I was with him for three Octobers: the two already mentioned, and a third for the Synod on Young People in 2018. During those wonderful months, I saw him practically every day and had a few occasions to speak to him. I also encountered him on an ad limina visit and at a handful of other audiences. I always found him gracious, funny, and approachable; once we had a short but intense spiritual conversation. I considered him my spiritual father and sincerely mourn his passing. Requiescat in pace.

Franco Origlia, via Getty Images.