Obama Paves Way for Black Pontiff: L.Boff

Entrevista dada à rede Bloomberg para Joshua Goodman 19/02/13

Rebel Theologian Says Obama Paves Way for Black Pontiff

By Joshua Goodman – Feb 19, 2013 11:09 AM GMT-0300

Catholic cardinals impressed by Barack Obama’s rise to power may be encouraged to elect the first black pope, according to a Brazilian theologian once silenced by Cardinal Joseph Ratzinger before he became pope.

Leonardo Boff said the chances of an African such as Cardinal Peter Turkson of Ghana becoming the next pontiff are slim after Pope Benedict XVI named most of the 117 cardinals who will choose his successor in a conclave next month. Still, Obama’s election as U.S. president may open up the Vatican’s old guard to change, easing opposition to contraception and women priests, he said.

Leonardo Boff said the chances of an African such as Cardinal Peter Turkson of Ghana becoming the next pontiff are slim after Pope Benedict XVI named most of the 117 cardinals who will choose his successor in a conclave next month. Photographer: Gregorio Borgia/AP Photo

“Without a doubt Obama’s presence is going to be felt among the cardinals,” Boff, a former Franciscan friar who studied with Ratzinger at the University of Munich in the 1960s, said in a phone interview. “We already have a black president, so why not a black religious president?”

Boff was an early exponent of Liberation Theology, a movement started by Latin American priests during the Cold War that sided with the region’s poor. As head of the Vatican’s doctrinal office, Ratzinger accused the campaign of Marxist tendencies, and in 1985 he silenced Boff for publishing a book critical of church leadership. Boff left the church in 1992, later accusing the future pope of “religious terrorism.”

Benedict’s ‘Failure’

While the 74-year-old Boff said he respects Benedict’s intellect, he called him an “authoritarian” and a “failure” as pope, citing his handling of a sex-abuse scandal that led to charges of pedophilia against thousands of priests and shook the core of the church’s mission as a bearer of morality.

“Benedict never questioned one of the underlying causes of pedophilia, which is the sexuality of priests and sex education in the seminaries,” Boff said in a Feb. 15 interview from Araras, a farming village and tourist enclave in the jungle- covered hills outside of Rio de Janeiro. “He considers celibacy a law set in stone.”

An African or Latin American pope with real-life pastoral experience would be more sensitive to the need for renewal, and could use his monarchic power to single-handedly reverse doctrine on celibacy and other divisive issues, he said.

“It all depends on the pope coming from the third world,” said Boff, author of more than 60 books on religion and adviser to political protest groups including Brazil’s Landless Workers’ Movement. “Continuity won’t suffice now. We had someone who was intelligent, but as pope he was a failure.”

Vatican Reaction

A senior Vatican official said calling the pope a failure due to sex scandals in the church is like blaming Obama for weakness in the global economy. While an African pontiff may be elected, to think he’d reverse teaching on contraception or women priests is to think a non-Catholic could become pope, said the official, who asked not to be identified because he the Vatican’s deliberations are confidential.

The conclave to pick the next pope may take place before March 15 if all voting cardinals arrive in Rome on time, Holy See spokesman Federico Lombardi told a press briefing on Feb. 16. Vatican officials would like to have a new pope in place before Easter, Catholicism’s most important holiday, which is on March 31 this year, daily Repubblica reported on Feb. 17.

From Latin America, Honduran Oscar Rodriguez Maradiaga is one cardinal capable of modernizing the millennia-old institution and inspiring a dwindling flock, said Boff. He said a more likely choice, with greater traction among the Vatican leadership, is Ghana’s Turkson, who’s currently second behind Milan Archbishop Angelo Scola in the running to succeed Benedict, according to Dublin-based bookmaker Paddy Power Plc.

‘Semi-Revolutionary’

While Boff said he doesn’t know Turkson personally, he said his comments in favor of a more Africanized church are “semi- revolutionary” for the Holy See. Turkson has said that choosing a pope from the developing world, where more than half of the world’s 1.2 billion Catholics live, would go a long way toward strengthening the church’s influence in emerging nations.

While three popes in the church’s earliest days hailed from North Africa, territories at the time under Roman Empire rule, there’s been no African Pope in the modern era.

Choosing a Latin American or African pope could also help Vatican finances at a time when parishes in Germany and the U.S. are still reeling from the cost of lawsuits and dwindling church attendance sparked by the sex-abuse scandal, Boff said.

“The Vatican faces an enormous financial crisis because its two biggest sources of funding are falling apart,” he said. “The church, out of financial necessity, is going to opt to become a more simple church.”

To contact the reporters on this story: Joshua Goodman in Rio de Janeiro at jgoodman19@bloomberg.net

What type of Pope? The Tensions within Today’s Church

I don’t propose to present an evaluation of the pontificate of Benedict XVI, something that has been competently done by others. For readers, it may be more interesting to recognize the tension that is always present in the Church and marks the profile of each Pope.

We presuppose that a balanced view should sit on two fundamental pillars: the Kingdom and the world. The Kingdom is the central message of Jesus, his utopia of an absolute revolution that reconciles creation with itself and with God. The world is where the Church accomplishes its service to the Kingdom, where it is built. If the Church is too closely linked to the Kingdom, it runs the risk of spiritualization and idealism. If it is too close to the world, it faces the temptations of secularization and politicization. It is important to know how to articulate Kingdom-World-Church. The Church belongs both to the Kingdom and the world. It has a historical dimension with its contradictions, and a transcendent dimension.

How should this tension be lived within the world and history? We present two different and sometimes conflicting models: testimony and dialogue.

The model of testimony affirms with conviction: we have the deposit of faith that contains within itself all of the truths necessary for salvation; we have the sacraments that communicate grace; we have a well-defined morality; we have the certainty that the Catholic Chuch is the only true Church of Christ; we have a Pope who enjoys infallibility in matters of faith and morals; we have a hierarchy that governs the faithful; and we have the promise of the continued assistance of the Holy Spirit. It must bear witness to a world that does not know where it is going and which, by itself, will never attain salvation. It is necessary to pass through the mediation of the Church, without which there is no salvation.

The Christians of this model, from Popes to the ordinary faithful, feel imbued with a unique mission of salvation. We find fundamentalists here and there are very few things up for dialogue. Why do we need dialogue? We already have everything. Dialogue is just to facilitate conversion and it is a gesture of courtesy.

The model of dialogue begins with other assumptions: The Kingdom is larger than the Church and and it also has a secular component, where there is always truth, love, and justice; the risen Christ has cosmic dimensions and pushes evolution to a good end; the Spirit is always present in history and in people of good will; It arrives before the missionary because it was with our peoples in the form of solidarity, love, and compassion. God never has abandoned his own and God offers everyone an opportunity for salvation, because he brought them forth from his heart in order that they would one day live happily in the Kingdom of free men and women. The Church’s mission is to be a sign of this history of God within human history and also an instrument for implementation along with other spiritual paths. If both religious and secular reality is soaked through with God, all of us should be in dialogue: exchange, learn from each other, and make the human journey towards our happy promise, more easily and more safely.

The first model is the testimony of the Church of tradition, which promoted the missions in Africa, Asia and Latin America, being complicit, in the name of evangelization, in the decimation and domination of many original peoples, Africans, and Asians.  It was the model of Pope John Paul II who traveled the world, carrying the cross as testimony that salvation was found there. It was the model, even more radicalized, of Benedict XVI who denied the title of “Church” to evangelical churches, offending them harshly; he attacked modernity directly as going down a bad road, relativistic and secular.  Of course he did not deny all values, but saw their source in the Christian faith. He reduced the Church to a secluded island or a fortress, surrounded by enemies on all sides against which it is defending itself.

The model of dialogue was present in Vatican II, Paul VI, and Medellin and Puebla in Latin America. They saw Christianity not as a deposit, a closed system with the risk of becoming fossilized, but as a source of living, sparkling waters that can be channeled by many cultural conduits, a place of mutual learning because all are bearers of the Creator Spirit and the essence of the dream of Jesus.

The first model, testimony, frightened many Christians who felt devalued and infantilized in their professional knowledge; they felt that the Church was no longer their spiritual home and were disconsolate. They walked away more from the institution than Christianity as the value and generous utopia of Jesus.

The second model, dialogue, made many people feel at home, helping to build a Learning Church, open to dialogue with everyone. The effect was the feeling of freedom and creativity. So it is worth the trouble to be a Christian.

This model of dialogue is urgent if the Institutional Church wants to emerge from the crises which have hurt its ancient honor: morality (pedophiles) and spirituality (theft of secret documents and serious problems of transparency in Vatican Bank).

We must discern intelligently which method best serves the Christian message within an ecological and social crisis of very serious consequences. The central problem is not the Church but the future of Mother Earth, of life and of our civilization. How does the Church help in this passage? Only by dialogue and joining forces with everyone.

In pain-filled and hopeful memory of the youth died in Santa Maria

As the ancients said: «vivere navigare est», that is, «to live is to navigate», to take a voyage, a short voyage for some, a long one for others. All navigation involves risks, fears and hope. But the ship is always attracted to a port that waits on the other side.

The ship starts out to sea. Family and friends say farewell and follow them on the beach. Some let furtive tears fall, because one never knows what may happen. And the ship slowly goes away. At the start it is very visible, but as it continues, it appears, to the eyes, to become ever smaller. Finally, it is only a point. A little more, and it disappears on the horizon. Everyone says: It is gone!

It was not swallowed by the sea. It is there, even though it is no longer visible, like the star that shines even when obscured by the clouds. And the ship continues its voyage.

The ship was not meant to remain anchored and secure on the beach, but to navigate, to confront the waves and reach its destiny.

Those who remain on the beach do not pray: Lord, free them from the dangerous waves, but, give them, Lord, the courage to face the waves and to overcome them.

What is important is to know that there is a safe port at the other end. The ship is being awaited. It is getting nearer. At the beginning it is just a point on the horizon that appears larger as it approaches. And when it arrives, it is admired in its full dimension.

Those at the port say: Here it is! It has arrived! And they go to meet the passenger; they embrace and kiss him. And they rejoice because it was a happy voyage. They do not ask about the fears or the dangers that almost drowned him. What is important is that he arrived in spite of all the afflictions. He has arrived to a happy port.

That is what happens with all who die. Sometimes it is maddening to know the conditions under which they departed this sea of life. But what counts is the certainty that they have arrived, yes, that they really arrived at a happy port. And when they arrive, they fall, blessed they are, they fall into the arms of God-Father-and-Mother of infinite goodness, into the infinite embrace of peace. God awaited them with saudades, because they are His beloved sons and daughters, navigating beyond their home.

All is finished. They have no need to navigate anymore, to confront the waves and overcome them. They rejoice at being home, in the Kingdom of life without end. And they will live this way for the centuries and centuries to come.

Leonardo Boff

Saint George and the Dragon: two Dimensions of Human Being

Every religion, including Christianity, is multi-faceted. Besides being centered in God, it develops narratives about humanity’s paradoxical drama, creating meaning, an interpretation of reality, history, and the world.

An example is the legend of Saint George and his ferocious combat with the dragon, recounted in the previous article. In the first place, the dragon was a dragon, and consequently a snake. But it was a winged one, with an enormous mouth that belched fire, smoke, and a deadly odor.

In the West, the snake represents evil and the menacing world of darkness. In the East, the snake is a positive symbol, the national symbol of China, lord of the waters and fertility, (long). Among the Aztecs the feathered serpent (Quezalcoatl), is a positive symbol of their culture. To us Westerners, the dragon is always terrible and represents the threats to life or the harsh obstacles to survival. The poor say: “I have to kill a dragon every day, such is the struggle for survival”.

But the dragon, as shown by the psychoanalytic tradition of C. G. Jung with Erich Neumann, James Hillmann, Etienne Perrot and others, represents one of the most ancestral and cross-cultural archetypes (structural elements of the collective unconscious or primordial images that structure the psyche), of humanity.

And alongside the dragon, the heroic horseman always appears to confront it in ferocious fight. What do these two figures mean? Following the categories of C. G. Jung and his disciples, especially Erich Neumann, who specifically studied this archetype (A história da origem da consciência, Cultrix 1990), and the existential-humanistic psychotherapy of Kirk J. Schneider (O eu paradoxal, Vozes 1993), we can try to understand what is at stake in this confrontation. It teaches and challenges us.

The path of evolution takes humanity from unconsciousness to consciousness, from cosmic fusion with The Whole (Uroboros) to the emergence of the autonomy of the ego. This step, fully realized, is dramatic; therefore, the ego must continuously renew it, if it wants to enjoy liberty and autonomy.

It is important to recognize that the terrifying dragon and the heroic horseman are two important dimensions of the human being. To us, the dragon is our ancestral universe, darkness, the shadows from which we emerge towards the light of reason and the independence of the ego. It is not for nothing that in some iconographies, especially in that of Catalonia (Saint George is its patron saint), the dragon appears wrapped around the entire body of the horseman. In an engraving by Rogério Fernandes (com.br) the dragon appears enveloping the body of Saint George, who supports him with his arm, and has its face, not threatening at all, level with the face of Saint George. It is a humanized dragon making a whole with Saint George. In other images (Google has 25 pages devoted to Saint George with the dragon), the dragon appears as a domesticated animal that Saint George, afoot, serenely leads, not with a spear but with a staff.

The activity of the hero, in this case Saint George, in his struggle with the dragon, shows the strength of the ego, valiant, illuminated, that affirms itself and conquers autonomy, but is always in tension with the dark dimension of the dragon. They coexist, but the dragon never dominates the ego.

Neumann says: «The activity of consciousness is heroic when the ego assumes and realizes by itself the archetypical struggle with the dragon of the unconscious, taking it to a satisfactory synthesis» (Op. cit. p. 244). The person who undergoes this journey does not disown the dragon, but maintains it, domesticated and integrated as his shadowy side. Therefore, in the majority of the narratives, Saint George does not kill the dragon, he only domesticates it and puts it in its place, no longer threatening. This is the happy synthesis of opposites; the paradoxical ego finds equilibrium because it harmonizes the ego with the dragon, consciousness with unconsciousness, light with shadow, reason with passion, the rational with the symbolic, science with art and religion (Cf. Schneider, p. 138).

Confronting the opposites and searching for equilibrium are characteristics of mature personalities, who have integrated the dimensions of dark and light. We see it in the Buddha, in Francis of Assisi, Jesus, Gandhi and Martin Luther King.

The Cariocas greatly venerate Saint George, more than Saint Sebastian, the official patron saint of the city. Saint Sebastian is a warrior riddled by arrows, consequently, “defeated”. The people feel the need for a warrior saint who overcomes adversities. And Saint George represents the ideal saint.

Perhaps those who venerate Saint George confronting the dragon know nothing of this. It does not matter. Their unconscious knows it and activates and realizes its work in them: the desire to fight, to affirm themselves as autonomous egos that confront and integrate hardships (the dragon) within a positive project of life (Saint George, the victorious hero). And they are strengthened for the life struggle.

Translation by
Melina Alfaro, alfaro_melina@yahoo.com.ar,
done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.