Pope of infallibility set for
beatification
By JOHN L. ALLEN JR.
NCR Staff Rome
Elena Mortara remembers being in the Rome synagogue in April 1986
when Pope John Paul II made his momentous visit, believed by historians to be
the first time a pope set foot in a Jewish place of worship since the days of
St. Peter. He stirred hearts that Sunday by condemning anti-Semitism
directed against the Jews at any time and by anyone.
The words had special resonance for Mortara, the great great niece
of Edgaro Mortara, who in 1858 was removed from his Jewish family in Bologna,
Italy, by authority of Pope Pius IX. The 6-year-old boy had been secretly
baptized two years earlier by a Catholic maid who feared he was dying. Because
the pope still ruled central Italy as a secular monarch, the popes police
were able to seize the boy and bring him to Rome for a Catholic upbringing.
Edgaros fate became a cause célébre, the Elián
Gonzalez case of its day, but despite international pressure and pleas from the
family, Pius refused to return the child.
Mortara, who teaches English literature at the University of Rome,
told NCR shed like to ask John Paul a simple question: How does he
square his repeated condemnations of anti-Semitism with his decision to beatify
Pius IX on Sept. 3?
We were baffled when we heard of it, Mortara said in
an Aug. 17 interview, insisting that she spoke not just for herself but also
for 11 Mortara descendants. We never thought this could happen.
The Mortaras are using the media spotlight afforded by the
beatification to call for repeal of a provision of church law that allows a
child in danger of death to be baptized without the parents consent.
Declaring someone blessed is the final stage before
sainthood. The Mortaras are not alone in their bewilderment as to why John Paul
II would choose Pius IX (reigned 1846-1878) for the honor. Pius IXs
conduct toward Jews coupled with his ironclad opposition to modern culture and
his inflation of papal power has made him perhaps the most controversial
beatification of Wojtylas reign. Theologians affiliated with the journal
Concilium have denounced it, as has a council of European Catholic
historians. Catholic journals in the United States, including America
and Commonweal, have been sharply negative. Bnai Brith and
the World Jewish Congress have predicted it will aggravate tensions between
Catholics and Jews.
Pius does have defenders -- not least Pope John XXIII, who will be
beatified alongside him and three other men Sept. 3, and whose devotion to his
controversial predecessor has been repeatedly splashed across the Vatican press
in recent weeks. In 1959, for example, John wrote: I think always of Pius
IX of holy and glorious memory; and imitating his sacrifices, I would like to
be worthy to celebrate his canonization.
Still, the beatification has vexed at least three
constituencies:
Jews and sympathetic Catholics, for whom Pius IX remains
the kidnapper pope because of the Mortara affair. As the secular
monarch of Rome, Pius also enacted an 1862 law prohibiting Jews from testifying
against Christians in civil or criminal proceedings, barring them from owning
real estate and forcing them to pay a tax for upkeep of a house of
catechumens whose aim was to convert Jews. He forbade Jews from leaving
their quarter of the city after dark.
Italians, for many of whom Pius IX remains the
vampire of the Vatican, as he was dubbed by revolutionary firebrand
Giuseppe Garibaldi, because of his opposition to national unification. Pius IX
was determined to cling to the Papal States, territories in central Italy over
which he ruled, which he once likened to the robe of Jesus Christ.
When Rome fell in 1870, Pius refused to recognize the new Italian state and
forbade Catholics to vote or otherwise participate in civic life.
Progressive Catholics who remember Pius IX as an opponent
of freedom of conscience, speech and press, and as the papal absolutist who
wrung a declaration of infallibility out of Vatican I. This aspect of his
reputation is best expressed in his legendary reply when a bishop argued that
the doctrine of infallibility was not in church tradition: I am
tradition! the pope thundered back.
The controversy over the beatification thus touches on some of the
fiercest debates in contemporary Catholicism: relations with Judaism,
church/state ties and the role of the papal office.
A telling omission
Visitors to an Italian post office this fall will notice ads for a
stamp collection commemorating John XXIII. The smiling, roly-poly pontiff has
lost none of his charisma 38 years after his death. In conjunction with his
beatification, the postal system -- along with virtually every T-shirt and
postcard peddler in town -- is rushing to cash in.
In a telling omission, the post office is not hawking any stamps
for Pius IX, the longest-reigning pope in church history.
The case for John XXIIIs beatification seems, by the
traditional criteria, a slam-dunk. A miracle has been approved. There is a
lively cult surrounding John XXIII, as anyone who walks down the stairs under
St. Peters basilica to visit his tomb can see. In terms of heroic
virtue, Vatican language for personal goodness, the popes humility
and gentle humor is the stuff of legend.
There is likewise an approved miracle for Pius IX, but matters are
murkier on the other points. Curial officials insist there is a cult, but
Jesuit historian John OMalley asserts in the Aug. 26 issue of
America that Pius IX is largely forgotten, even in his home region of
Italy. There seems scant evidence of devotion in Rome. An employee at the
basilica of St. Lawrence Outside the Walls, where Pius IX is buried, recently
told NCR that apart from organized events he has never witnessed anyone
come to pray at the popes crypt.
As for heroic virtue, no episode looms larger than the
Mortara case. Pius himself felt no regrets: I am his father, too,
he once said, and what I have done for this child, I had the right and
the duty to do; and if the same thing happened I would do it again.
Mortara eventually converted to Catholicism, adopted the name
Pius in honor of the pope and was ordained a priest. He traveled
widely in a largely unsuccessful effort to convince Jews to convert. (He asked,
and was refused, financial support from New Yorks Archbishop John
Corrigan). He died in Belgium in 1940.
The story is the stuff of drama, and its headed for
Broadway. Playwright Alfred Uhry, best known for Driving Miss
Daisy, is preparing a work based on the book The Kidnapping of Edgaro
Mortara by Brown University scholar David Kertzer. It is scheduled to debut
next year.
The Vatican position is straightforward. Pius IX lived in an era
in which the concept of religious liberty was just taking shape, officials
argue, and he sincerely believed that a validly baptized Catholic could not be
raised as a Jew.
Swiss church historian Markus Ries of the University of Lucerne,
however, doesnt believe this exonerates Pius.
The significant point is that the legal emancipation of
Jewish people was in progress, Ries said. The pope was in
opposition to the human rights standards of his own time.
Ries belongs to a group of European church historians that adopted
a statement against the beatification at a July 13 and 14 session in Innsbruck,
Austria.
Mortara himself was devoted to Pius IX. He was among the first
witnesses to give evidence in the process for beatification, which began in
1907. Elena Mortara, however, regards use of this defense of Pius conduct
as cynical.
They removed him from the family and kept him segregated in
a totally Catholic environment precisely because they knew his education would
determine what he became, she said. To justify even today their
conduct on the basis that he became what they programmed him to be is just
incredible.
The bottom line, according to Pius IXs defenders, is that it
is unfair to pillory him on the basis of 21st-century sensibilities. Ries,
however, says this misses the point: Even if the conduct of Pius IX must
not be measured by standards of our times, a beatification has to be, he
said.
An ecclesial monarch
For many Italians, Pius IX is an unpopular figure because he was
their final obstacle to national unity. It is among the ironies of modern Rome,
a city seemingly so dominated by its Catholic ethos that a cannon is fired at
noon every day to celebrate the 1870 Italian victory over the pope.
Italy is also at the forefront of Europes strong anti-death
penalty sentiment, and the fact that Pius IX ordered executions in an era when
other European governments were phasing them out has stirred opposition.
For Catholics elsewhere, however, it is Pius legacy inside
the church that is most controversial. He constructed a paternalistic
system
under whose authoritarian actions innumerable Catholics have had
to suffer for a long time, the recent Concilium statement said. It
was signed by a host of prominent Catholic theologians, including Fr. Jon
Sobrino of El Salvador, Fr. Edward Schillebeeckx of Holland, Fr. Hans Küng
and Fr. Johann Baptist Metz of Germany, and Americans Elisabeth Schüssler
Fiorenza and María Pila Aquino Vargas.
In this critique, two points loom especially large: the
Syllabus of Errors of 1864, and the declaration of papal
infallibility in 1870.
In the Syllabus, a collection of contemporary
errors, Pius IX condemned 80 propositions. Among them were:
All people are free to embrace and profess that religion
that, guided by the light of reason, they shall consider true.
The church ought to be separated from the state, and the
state from the church.
The Roman pontiff can, and ought to, reconcile himself and
come to terms with progress, liberalism and modern civilization.
Many theologians see the Syllabus as a closed door to
modern culture from which Catholicism only began to recover at Vatican II. For
Pius defenders, such as Alessandro Gnocchi and Mario Palmaro in their
recent book These Formidable Popes, the syllabus was prophetic. Perhaps
the pope was overly negative on certain points, they say, but his core argument
was correct: If the state, not the church, becomes the supreme source of
values, chaos follows. In that sense, Gnocchi and Palmaro believe, Pius
anticipated the 20th-century horrors of fascism and communism.
As for infallibility, the Concilium group said the doctrine
has led to a suffocation of theological thought and a lop-sided distribution of
authority. Gnocchi and Palmaro, however, insist that the declaration was
the best defense against the centrifugal forces that battered against the
bark of Peter in the second half of the 19th century.
Pius also expanded the power of the papacy by insisting that
religious communities move their headquarters to Rome, and that national
seminaries be built here, so that the Vatican could exercise direct control
over religious orders and the future leaders of local churches.
Papal sanctity
Its a rare thing for a pope to be declared a saint. If Pius
IX and John XXIII advance, they will join only two other pope-saints in the
last 300 years: Pius V (who reigned 1566-1572) and Pius X (1903-1914).
For many, this has raised the question of why now?
Pius IXs case has been awaiting action since 1986, suggesting some
reluctance inside the Vatican. Some observers believe Pius IX inherited the
spot slugged for Pope Pius XII before the furor unleashed in part by John
Cornwalls book Hitlers Pope.
Many critics have also suggested that by beatifying Pius IX in
tandem with Pope John XXIII, the Vatican is in effect balancing the
ticket, putting forward in John a pope loved by liberals and in Pius an
icon of Catholic conservatism.
An official of the Congregation for Saints told NCR that in
examining a pope, motives and means are what counts, not results. It
doesnt mean he had to be right all the time, the official said.
There is little question that Pius IX was deeply spiritual. He
declared the doctrine of Marys Immaculate Conception and consecrated the
world to the Sacred Heart of Jesus. Every evening he made a confession, then
spent time in adoration before a tabernacle. Sometimes he dressed as a simple
priest to visit Romes poor.
There are Catholics today who recall Pius fondly. North American
College in Rome, widely considered the West Point of the American church, is
throwing a party to celebrate the beatification. Pius was the pope under whom
the college opened, and its current rector, Msgr. Timothy Dolan, praised him to
NCR as a very hands-on founder.
Yet for Elena Mortara, none of that offsets the damage that she
believes the beatification will cause.
My great-grandmother Ernesta, Edgardos sister, cried
out in her delirium as she lay dying in 1927, They are taking my children
away! Mortara recalled. Lots of older Italian Jews remember
their mothers and grandmothers telling them to be careful of tricky baptisms by
strangers, who would then force them to leave their families.
That culture of fear, further justified by less well-known
cases, took a long time to heal, she said. This tears open that old
wound.
The e-mail address for John L. Allen Jr. is
jallen@natcath.org
National Catholic Reporter, September 1,
2000
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