Pope Francis: Preacher, Teacher, and Reformer · Chapel and soon the words “Habemus Papam” were...

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NOW YOU KNOW MEDIA S T U D Y G U I D E

Pope Francis: Preacher, Teacher, and Reformer

Presented by Prof. Gerard Mannion, D.Phil

POPE FRANCIS: PREACHER, TEACHER, AND REFORMER STUDY GUIDE

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Prof. Gerard Mannion D.Phil, New College, Oxford University

Georgetown University

erard Mannion, D.Phil., is the Amaturo Professor in Catholic

Studies and fellow of the Berkley Center for Religion, Peace,

and World Affairs at Georgetown University. He has

published widely in the fields of ecclesiology, ethics, and philosophy. His

books include Ecclesiology and Postmodernity: Questions for the Church

in Our Time (2007), The Routledge Companion to the Christian Church

(edited with Lewis Mudge, 2008), The Ratzinger Reader (edited with

Lieven Boeve, 2010), and The Art of Magisterium: a Teaching Church

that Learns (2015). He serves as chair of the Ecclesiological

Investigations International Research Network and editor of the

Continuum Series, “Ecclesiological Investigations.”

Prof. Mannion received a B.A. from King’s College, Cambridge, and his doctorate from New College,

Oxford University. He has served as a Senior Research Fellow of the Katholieke Universiteit Leuven,

Belgium; Director of the Frances G. Harpst Center for Catholic Thought and Culture at the University of

San Diego; Lecturer and Tutor at the University of Oxford; Senior Lecturer at the University of Leeds;

and Associate Professor at Liverpool Hope University, where he was founding director of the Centre for

the Study of Contemporary Ecclesiology.

Presently an Honorary Fellow of the Australian Catholic University, Dr. Mannion has also held Visiting

Professorships at the University of Tübingen (Germany) and Chichester University (UK). He was

previously a Senior Research Fellow in Public Theology at the Centro per le Scienze Religiose at the

Fondazione Bruno Kessler in Italy, a 2004 Coolidge Fellow at Union Theological Seminary/Columbia

University, and a participant in a program at the Ethics Institute of Dartmouth College in 2003.

*Cover photo of Pope Francis by Casa Rosada (Argentina Presidency of the Nation) (CC BY-SA 2.0)

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Table of Contents

Course Information

Presenter Biography………………………………………………………………….i

Course Materials

Course Overview ......................................................................................................... 1

Lecture 1. Habemus Papam: A Pope from the Ends of the Earth ............................... 2

Lecture 2. The Early Impact and Agenda of Pope Francis .......................................... 5

Lecture 3. Who Is Jorge Bergoglio? ............................................................................ 9

Lecture 4. Francis’s Vision for the Church: The Joy of the Gospel .......................... 13

Lecture 5. Pope Francis and Vatican II: A Return of the People of God .................. 16

Lecture 6. A New Era for Church Teaching Authority ............................................. 19

Lecture 7. Pope Francis and Women in the Church .................................................. 22

Lecture 8. Reconciled Diversity: A Pope of Dialogue .............................................. 25

Lecture 9. Outreach to Other Churches ..................................................................... 28

Lecture 10. Engaging Other Religions and People of Goodwill ............................... 31

Lecture 11. A Church of and for the Poor: Social Justice ......................................... 34

Lecture 12. Into the Future: A Church with Renewed Confidence ........................... 38

Supplemental Materials

Bibliography .............................................................................................................. 41


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Course Overview

To truly understand Pope Francis, you must explore his fascinating biography.

Now, you are invited to enjoy this brilliant new course on the life, work, and vision

of this remarkable pope.

On March 13, 2013, the world watched as white smoke billowed from the chimney

of the Sistine Chapel and the words Habemus Papam rang through St. Peter’s

Square. The crowd was taken aback as Cardinal Jorge Bergoglio, Archbishop of

Buenos Aires, became the leader of the world’s largest religious community. In

taking the name of Francis—a name that no other pope had ever chosen before—

he evoked the spirit and vision of the great Saint Francis of Assisi.

The surprises would not end there, as this first pope from the Americas (“from the

ends of the earth,” as he called himself that evening) would begin ushering in great

reforms and change throughout the Roman Catholic Church. Now, in this 12-lecture

course, you will explore the powerful ways in which the Church has changed under

its new shepherd. Your guide, Georgetown professor Gerard Mannion (D.Phil.,

University of Oxford), deftly leads you through Pope Francis’s life, papacy, and

vision.

First, you will meet Jorge Bergoglio, the man who became Papa Francesco, before

exploring how and why he is transforming the Church. You will delve into his

powerful vision of emphasizing a Church of and for the poor, embracing peace and

dialogue, caring for creation, and following the Gospel. Then, you will look at some

of his key priorities for the Church and world, seeing how he has made clear that

the purpose of the Church is to look forward and not backwards. Finally, you will

assess this ecclesial revolution thus far, considering what the future might hold in

store for the Church.

With relentless energy, Pope Francis has transformed the Catholic Church’s

organization, missionary outlook, and relations with those of other faiths. And most

importantly, his vision has led to a renewed sense of hope and positive energy

radiating throughout the Church. Great challenges lie ahead, but an ecclesial

revolution has begun. Discover the power of his vision today.



Lecture 1. Habemus Papam: A Pope from the Ends of

the Earth

Overview

his lecture explores where the Catholic Church found itself in February of 2013: a month before

the election of the first pope from Latin America and the events surrounding and immediately

following it. We will look at how quickly Pope Francis set about identifying distinctive priorities

for the Church, key among which were Church reform, dialogue with others, and social justice.

I. The Unusual Context of the 2013 Papal Election

After years of uncertainty, scandal, and internal conflict, the state of the Catholic Church was one

of turmoil in the early years of the 2010’s.

Then in February of 2013, the Church found itself quite literally in a state of “between:”

The remarkable, and almost unprecedented, resignation of Pope Benedict XVI seemed as if it

would throw the Church into further chaos. The world was debating who could and should be

the next supreme pontiff.

On March 13, 2013, the world watched as white smoke emerged from the chimney of the Sistine

Chapel and soon the words “Habemus Papam” were announced to those watching around the

globe—“We have a Pope!”

The cardinal chosen by his peers to lead the world’s largest religious community was

announced as Jorge Bergoglio, Archbishop of Buenos Aires in Argentina.

The surprises would not end there. He chose a name that no other pope in the entire history

of the church had ever chosen before—Francis, deliberately doing so to evoke the spirit and

vision of the great Saint Francis of Assisi.

II. A Pope of Change

We must consider the significance of that night and also how the surprises would not end there.

This Pope, who self-identified as, “From the ends of the earth,” would begin ushering in great

reforms and change throughout the Church. With relentless energy he set about transforming the

Church at many levels:

Organization and structures

Missionary outlook

Relations with other Christians, people of other faiths, and people of no faith

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Proclaimed as core priorities: the advancement of social justice, protection of the

environment, and the defense and advancement of the poor and excluded.

III. Parallels with Saint John XXIII

There are many parallels between Francis and an earlier

reforming pope, Saint John XXIII.

Likewise, there are many parallels between the challenges

facing the Church and the world in their respective times.

Francis wants a Church open to and engaged with the wider

world. To this end:

He accentuates what people share in common rather

than what divides them.

He preaches mercy, compassion and forgiveness

rather than stern admonishments and banishment.

(i) Mercy, not moralizing lies at the heart of the

gospel – Francis cites St. Thomas Aquinas in

seeing mercy as the greatest virtue of all.

IV. Francis’s Early Actions

As the saying goes, “Words are wind,” and so we need to examine the ways in which Pope Francis

has thus far embodied his proclaimed stances.

We consider some of Francis’ early gestures, actions and statements, his humility and adoption of

a simple lifestyle. It very soon became clear that this papacy would be noticeably different in many

ways from previous papacies. We consider the ways in which he immediately began changing the

Church.

The effects are obvious:

In such a short space of time, this pontificate has given renewed energy to ecumenical and

interfaith ventures in dialogue.

For the first time in many decades, the Church is being spoken about by Catholics and non-

Catholics alike in increasingly positive, constructive, and hopeful terms.

Likewise his own office of the papacy is the topic of increasingly positive discussion.

Pope John XXIII (r. 1958-1963)



Reflection Questions

1. Do you believe that popes should resign? If so, on what grounds? If not, why not?

2. Can you remember where you were when the white smoke went up and they announced the

election of Pope Francis in March 2013? What was your initial reaction to this announcement?

3. How would you sum up the state of the Catholic Church prior to the election of Francis?



Lecture 2. The Early Impact and Agenda of Pope

Francis

Overview

his lecture explores the significance behind this choice of pope, where he comes from, the type of

priest he is, and the priorities he has identified thus far. We will consider the importance of his

choice of name and the significance of the style of his papacy. We will look at early events and

actions to further discern aspects of his papal agenda.

I. The Significance of His Chosen Name

Why has the Church changed so substantially in such a short

a period of time under this new pope? Here we consider

several of the many reasons this is so. It seems that everything

Pope Francis says and does has a sense of intentionality

behind it. His words and actions are directly linked.

One such item of significance is his chosen name. We should

consider the immense significance of the name “Francis”:

He is the first pope to take the name of Francis of Assisi

(b. 1181).

It was Francis of Assisi who founded the order of

‘lesser brothers,’ the Franciscans.

This signifies things such as church reform, humility,

compassion for all living things—this is for all the

Earth, but especially for the poor.

It also signifies dialogue and interfaith outreach.

II. The Significance of His Origins

This lecture also explores the significance behind this choice of pope as it relates to his personal

origins.

Where he comes from is of particular significance because that too signifies a break with tradition:

Pope Francis is the first pope from Latin America in all of papal history.

He is also the first from outside Europe for thirteen hundred years!

It is both interesting and significant that he is the first Jesuit pope.

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St. Francis Meditating by El Greco, 1595.



All of these factors have influenced his papal ministry thus far.

III. His Early Ministry

Pope Francis shows great intentionality in everything that he does. The subject matter and style of

his addresses match the actions and gestures of his ministry.

For example, on Holy Thursday 2013—when the Pope typically washes the feet several

priests—Pope Francis intentionally altered the ritual by washing the feet of young offenders

at a correctional institution, including those of a young Muslim woman.

During his first pastoral visit outside Rome, which was to Italy’s “refugee island,”

Lampedusa (July 8, 2013), he met with many refugees, giving new public prominence to

their plight and openly denounced the “globalization of indifference.”

In all of this, he has shown a continuity between his words and actions as pope, and also a continuity

between his papacy and his previous ministry as an archbishop in Argentina.

IV. His Actions

Through all of this we begin to see a clear picture of Pope Francis and we understand what he has

made priorities in his ministry. Some of his actions that we will look at include:

Reform of the Vatican – especially of the Roman Curia.

Serving the poor.

Appointed a commission to deal with the Church abuse crisis.

Initiated reforms of Vatican Financial Affairs.

Refused to live in the lavish Papal Apartments.

Dismissed the “Bishop of Bling,” Franz-Peter Terbartz-van Elst, who spent 31 million euros

renovating his episcopal palace.

V. His Teachings

We will introduce his teaching document from November 24, 2013 entitled Evangelii Gaudium—

the Joy of the Gospel—which was a document that reverberated around the world with its powerful

messages about social and economic inequality, as well as the nature of the Church and its mission.

This document also offered a manifesto for the Church moving into the future and addressed

many important questions that had long been sources of division within the Church, as well

as between the Church and its dialogue partners beyond.

We will explore his notion of wanting to shape “An Open Church with Doors that are Never Shut,”

and the implications of this ideology.



Finally we consider how these things have contributed to his instant popularity among Catholics

and others alike. He is even the first pope to appear on the cover of Rolling Stone magazine!




1. Why is the choice of name that a newly elected pope makes so important?

2. Why was the choice of name “Francis” so surprising and so significant?

3. What is the significance for the global Church that this pope is from Latin America?

4. What do you think were the most surprising and memorable events or statements from the early

months of Pope Francis’ pontificate?



Lecture 3. Who Is Jorge Bergoglio?

Overview

n this lecture we ask who is Jorge Bergoglio—the man who became the Cardinal Archbishop of

Buenos Aires, who in turn became the first pope from Latin America. We will explore the pope’s

background, his schooling and early life experiences, and his training to be a Jesuit priest. We will

discuss his career as a Jesuit, as a bishop, and as a regional Church leader. We will look at the importance

of the advent “liberation theology” for Latin America and, eventually, for this pope.

I. His Early Life

So who is Jorge Mario Bergoglio?

Jorge Mario Bergoglio was born on

December 17th, 1936.

This was a time when much

of the world was still mired in

the economic woes of the

Great Depression.

Furthermore, there were

conflicts and tensions in many

parts of the globe that would

very soon erupt on a global

scale in the Second World

War.

II. Liberation Theology

Here we look at the development and importance of liberation theology. It was a new way of doing

theology and putting it into practice.

It arose in Latin America, giving a theological voice to the voiceless. This was a way of

doing theology with a focus on human dignity, freedom, and liberation as the heart of the

gospel.

We consider some of its core ideas and principles, as well as some of its leading proponents,

and explore parallels with the message of Pope Francis.

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Jorge Mario Bergoglio (fourth from the left on the third row

from the top) at age 12, while studying at the Salesian College.


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III. The Argentinian Context and Pope Francis’s Early Jesuit Leadership

We look at the fractious situation in the Argentina of the 1970s and 80s, when a ruthless military

dictatorship wreaked havoc on the daily lives of its citizens and threatened the Church itself, and

impacted Jorge Bergoglio’s ministerial context.

We will also discuss his early leadership positions within the Jesuits, including the controversial

clashes he had with some of his Jesuit brothers.

At times, he adopted a style of leadership that was too authoritarian and not sufficiently

dialogical. In some ways he took hardline stances—including with his Jesuit brothers—in

the midst of the period of Argentine history known as the “dirty war” when human rights

abuses were rife.

We examine the difficulties this caused for him and how he eventually came to learn

valuable lessons from his own mistakes.

IV. His Appointment as Archbishop of Buenos Aires

We explore his eventual appointment as a bishop, then as Archbishop, of Buenos Aires in 1998 and

how he became known as “the bishop of the slums.”

His episcopal motto, Miserando

atque eligendo—meaning “lowly

but chosen”—has been the same

since he was a bishop, and

remains the same to this day

while he is the bishop of Rome.

(i) It refers to a commentary by

the venerable Bede on the

passage in Matthew’s gospel

(9:9-13) that recounts the

story of the calling of

Matthew the tax collector as

an apostle.

(ii) It means, in Bede’s

interpretation, that Jesus

looked upon Matthew with mercy (or through the eyes of mercy) and called or chose him.

He has shown unswerving commitment to ecumenical and interfaith dialogue. This continued even

after Pope John Paul II appointed Bergoglio a cardinal in 2001.

This was a role in which he would clash with the Argentine government on many issues. He

would go on to serve in leadership positions within the Vatican as well as with the synod of

bishops.

Buenos Aires, Argentina. Photo by Luis Argerich



Here again, he learned valuable lessons that would inspire him to initiate reforms once he

was made pope.

He also would play important leadership roles among the conference of Latin American

bishops.




1. What are the most surprising features of Jorge Bergoglio’s background?

2. What is liberation theology and why did it become so important?

3. Summarize the most important achievements of Bergoglio’s episcopal ministry.



Lecture 4. Francis’s Vision for the Church: The Joy

of the Gospel

Overview

ere, we ask what we might be able to discern more specifically about Pope Francis’s vision for

the Church. What is proving distinctive about not just this new way of being Church that we

are seeing unfold before us, but also a new way of being pope? In particular, we focus upon that

substantive statement of intent and mission through which Francis began to offer the Church a new vision

for the future, Evangelii Gaudium, his apostolic exhortation from November, 2013.

I. Evangelii Gaudium

Evangelii Gaudium, his apostolic

exhortation from November, 2013 was a

profoundly groundbreaking document that

offered a radically transformative vision for

the Church of today and into the future. At

the very outset he states that its aim is to

identify “new paths for the Church’s journey

in years to come,” alongside encouraging a

new chapter of evangelization characterized

by joy.

The document shows a pastor in a virtuous

hurry—it seeks to cover many pressing

questions in a constructive way. It touches

upon a variety of topics including:

Social issues

Doctrinal wars

Ecumenism and inter-faith questions.

Overall, it has opened up the doors to a wealth of forward-looking possibilities. It clearly

demonstrates that Pope Francis is not afraid to change his mind, or to learn from the mistakes of

the past—both his own and those of Church leaders before him.

II. Looking Forward

Evangelii Gaudium makes it clear that Pope Francis’ priority for the Church is to look forwards,

not backwards, and that doctrinal minutiae and disputes are not more important than living the faith

and putting it into practice.

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Photo by Agencia Brasil



It appears he wishes to banish the exclusivism that characterized too much of the Church

under his immediate predecessors.

He has sought to follow Pope John XXIII’s example in many respects: he wants a Church

open to and engaged with the wider world.

The emphasis in this text is placed firmly on the gospel, and as the document makes clear, the

gospel exists to be put into practice.

Our faith is a gift that can and should literally change the world.

The Church, its structures, and ministries only exist to put the gospel into practice and thus

serve the world.

Neither the Church nor any particular office within it exist for their own sake.

Francis makes clear that being a Church of and for the poor lies at the heart of his ecclesiology, or

theology of the Church. Everything else serves that priority because the gospel itself has that

priority. This is the overarching theme within Evangelii Gaudium through which subsequent points

of focus are brought out.

III. Redefining the Church

Pope Francis does not hold an idealist’s vision of a pure Church, free from blemishes. Far from it,

he is astonishingly refreshing in the degree to which he acknowledges how much of a mess the

Church is in—including its central offices and leadership.

His vision of Church is one that is no longer hierarchical by default:

One could say the ecclesiology of this text prioritizes the perspective from below, rather than

from above.

Clericalism is condemned and seminarians are told to come down off their pedestals.

The document speaks clearly about reforming the Church. It gently prepares the way for changing

customs, norms and laws that are no longer suited to serving the Church and its mission. Pope

Francis knows drastic structural and existential change is necessary for the Church today, and that

is why he is implementing such already.




1. With which previous pope of the twentieth century does Francis share much in common? What

are the most important aspects of what they share in common?

2. Summarize Pope Francis’s vision of and for the Church in four points.

3. Do you think Pope Francis’s agenda for Church reform is achievable in the not too distant future?

Give reasons for your answer.



Lecture 5. Pope Francis and Vatican II: A Return of

the People of God

Overview

n this lecture, we will consider the importance of the legacy of the Second Vatican Council (1962—

65) for Pope Francis and his vision for the Church. In particular, we will examine how he is clearly

and deliberately rehabilitating the council’s core ecclesiological interpretation of the Church as “the

people of God,” an interpretation that has been downplayed in some Church quarters in recent decades in

favor of alternative ecclesiological emphases.

I. The Ecclesiology of Vatican II

One of the key inspirations behind Francis’

transformative vision has been the enduring

ecclesiological spirit of Vatican II.

Very early on in his pontificate, Pope

Francis spoke of Vatican II as a

“beautiful work of the Holy Spirit.”

He also said that throughout the

Church we must ask whether we have

we done enough to actualize what the

Holy Spirit was willing the Church to

do through the vision of the council.

Here, we consider a few key areas in which

it appears that Pope Francis is encouraging

a renewed, yet updated, commitment to the

transformative agenda of Vatican II.

II. Early Conflict

Before the final session of the Second Vatican Council had even closed, a battle was already

underway to determine how the council’s key documents should be interpreted and its vision for

the Church implemented.

These conflicts would come to be expressed most decisively in disagreements over the self-

understanding of the Church.

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The Second Vatican Council. Photo by Lothar Wolleh.



Debates emerged about whether Vatican II itself was something of an ecclesial revolution or,

on the other hand, whether it was rather a council of continuity with the Church’s age-old

traditions.

III. Parallels Between Popes Francis and John XXIII

We explore some of these tensions and then examine “Papal Parallels” between Francis and Pope

John XXIII, who called the council. We explore how the reforming vision of Vatican II retains its

inspirational power today and has been revivified under Pope Francis.

For Francis as for John, renewal and reform that brings the Church up to date, aggiornamento,

rather than continuity for its own sake, lie at the heart of their ecclesial agendas.

The ecclesiological notion of the Church as the “people of God” constitutes Vatican II’s core

ecclesiological concept.

IV. Regression and Rehabilitation

Despite this emphasis on the Church as “the people of God,” by the mid-1980s there were clear

attempts on the part of some in the Roman Catholic Church to shift the main ecclesiological focus

from the “people of God” to the increasingly influential ecclesiology of communion (or communio)

that was privileged in certain authoritative circles within the Church.

Slowly but surely the image of the Church as people of God was challenged and then supplanted

by an official version of communion ecclesiology. Many of the gains of Vatican II that had been

grounded upon its ecclesiology of “the people of God” were therefore also challenged.

Pope Francis has deliberately rehabilitated the sense of Church as “people of God” from its

wilderness years of recent decades.

The theme appears throughout Evangelii Gaudium and in many of his homilies and

addresses.

(i) Within the people of God, as a group, there is diversity, and so like the council, Pope

Francis affirms both universalism and unity in diversity.

There are a number of the ways in which he has brought this ecclesiological notion—and the

ecclesiology of Vatican II—back to the forefront: within the official churches, thinking,

teaching, organization, and practice.




1. How important is Vatican II for your understanding of the Church?

2. What does the notion of Church as “people of God” mean?

3. In what specific ways has Pope Francis been active in rehabilitating this ecclesiological notion?



Lecture 6. A New Era for Church Teaching Authority

Overview

ere we examine the extraordinary statements Francis has made and the attendant transformation

in official Church structures and practice that Francis has brought about thus far in his papacy

with regard to Church teaching authority (magisterium). These changes have been nothing short

of breathtaking. They seek to offer a more collaborative and participatory understanding of the Church

which will bear rich benefits long into the future.

I. The Need for Change in the Practice of Magisterium

Pope Francis has made some extraordinary statements about Church teaching authority, and these

statements have been accompanied by a vigorous transformation in official Church structures and

practice throughout the magisterium. These changes have been prodigious, and in contrast to the

recent era of doctrinal clampdowns alongside the prevalence of authoritarianism and imposed

uniformity across the Church.

Pope Francis in multiple ways appears to be communicating that not only is a different way of

understanding and practicing magisterium possible, but also that it is desperately necessary for the

Church of these times and of tomorrow. This is evident in a variety of ways, including:

In his official statements.

Throughout the pages of Evangelii Gaudium.

In the degree of priority he has placed in making curial reform.

II. A New Picture of Ministry

Francis knows drastic structural and existential change is necessary; he is implementing such

already. This entails a radical overhaul of magisterium in theory and practice.

Francis envisions a Church that teaches with authority only for the sake of putting the gospel

into practice in an open and dialogical fashion.

Church doctrines, structures, organization, ministries and offices exist to serve the gospel and

the world, not the other way around.

There appears to be a revolution in the understanding and exercise of magisterium in this papacy—

wider synodality and participation are there from the outset—if the whole people of God bears

witness to the gospel, they too exercise magisterium. This shows an emphasis upon decentralization

in the Church.

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III. Harmony, Plurality, and Diversity

In all of this, Pope Francis is telling the Church that squabbling over doctrinal interpretations is not

only a waste of time, but is wrong.

Francis prefers the image of the harmony of multiple voices—a plurality and diversity all in service

of the core message and practices at

the heart of the faith.

Francis goes so far as to suggest

that it is not the pope’s place to

settle every dispute in the

Church, for were he to do so it

would undermine the authority of

bishops in their local churches.

This is a shift away from the focus on

doctrinal minutiae and proposition-

focused understandings of the faith,

and toward the idea that everything is

understood and transformed through a

“missionary key”. It is thus that

Francis enshrines the goodness and

even necessity of theological and

doctrinal pluralism for the faith.

He speaks clearly about reforming the Church. He gently prepares the way for changing customs,

norms and laws that are no longer suited to serving the Church and its mission.

To this end, he poignantly warns against clinging “to a nostalgia for structures and customs

which are no longer life-giving in today’s world.”

With Francis, above all else, we see a profound shift in the understanding of magisterium. This is

true in the style of how he exercises both teaching authority and governance, as well as his

prioritizing of pastoral care and justice for all, especially for the poor: this is a very different,

refreshing and ecclesially-energizing way of exercising the noble art of magisterium.

Photo by Jeinny Solis S.




1. Describe the ways in which Pope Francis’s style of Church leadership differ from his immediate

predecessors.

2. Do you agree with Pope Francis that doctrine only exists to help the church put the gospel into

practice and serve human beings?

3. What are the implications for the wider Church of a pope stating his preference for a “harmony of

multiple voices?”



Lecture 7. Pope Francis and Women in the Church

Overview

n this lecture we will explore a number of the statements which Pope Francis has made to date about

women in the Church. We will look particularly at his statements stressing the importance of active

roles for women in the Church and the many ways in which women serve the Church. This brings to

light the need to increase their opportunities for involvement in the ecclesial decision-making processes

in the Church at large.

I. The State of the Roles of Women in the Church

In a now famous interview from August 2013 that rapidly became

widely-cited around the world, Pope Francis stated that, “It is

necessary to broaden the opportunities for a stronger presence of

women in the Church.”

Therefore, Francis called for an investigation into the roles

women do and can play in the Church.

He has also called for extensive further work on the theological

interpretation of the role of women in the church and also

praised the theological contributions that come from women

throughout the Church.

These and many of his subsequent statements on the role of

women in the Church have attracted a great deal of debate

and also criticism from a number of commentators.

II. The Historic Roles of Women in the Church

A number of studies have been conducted in the field of metrology, the study of the early Church

mothers, and concluded that their roles were quite different from what we see in the Church today.

Some of the roles they filled from the earliest times include:

Prominent roles in the followers of Jesus himself.

Close associates and coworkers of Paul.

Prophets.

Teachers.

Apostles.

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Photo by Christopher Futcher



Presbyters/bishops.

Martyrs, giving the ultimate witness to the faith.

The question then remains as to what happened: why have we forgotten so much of this? Moreover,

what will we do about it?

III. The Direction that Francis is Taking

In this lecture we further explore the relevant statements from the pope and also some responses to

them, as well as the implications of what Francis is calling for with regards to the roles of women.

We explore what it might mean “to broaden the opportunities for a stronger/more incisive presence

of women in the Church,” by considering some aspects of Church history, both historical and

contemporary, and then let us reflect upon some of the implications of such developments for

today’s Church and the Church of tomorrow.

IV. Conflict with the Leadership Conference of Women Religious

We consider some criticisms of areas where what the Church is saying about women seems to be

contradictory.

We particularly explore those questions about women in decision-making roles and therefore being

involved in the practice of magisterium.

We also consider the recent clashes between the Leadership Conference of the Women Religious

of the USA and the Vatican in recent years, an unnecessary period of conflict.

Pope Francis personally intervened in the investigation in April of 2015, and after meeting

with the delegates from the LCWR for over an hour an understanding was reached.

On April 16, 2015, a final, joint report was issued, and what had looked as if it would end in

an ecclesial rupture was brought to a peaceful resolution.

We also explore questions about how the Church might learn to better listen to the voices of women

teaching authority in our times and how this can only be to the Church’s lasting benefit.




1. Summarize what Pope Francis has said about women in the Church in three points.

2. What might it mean to expand the role of women in the Church, especially in the places where the

most important decisions are made on the Church’s behalf?

3. Outline three examples in which women have clearly served the Church very well through

exemplary leadership in the past.



Lecture 8. Reconciled Diversity: A Pope of Dialogue

Overview

n this lecture we will explore the unswerving commitment of Pope Francis to dialogue with others

beyond the Church, those of other churches, other faiths and those who do not follow any particular

religious pathway. We explore his consistency in being fully committed to such dialogue since his

time in Argentina, as well as the key ideas and concepts behind his thinking and action today.

I. Dialogical Openness

Pope Francis, as we have seen, has said much about a Church with open doors, which excludes no

one. He has promoted dialogue and the transcending of divisions while respecting diversity and

difference, plurality and contextually different locations, traditions and starting points.

This again contrasts with recent decades when Rome appeared more concerned with drawing

doctrinal “lines in the sand” between Catholicism and other churches.

Some were deemed unworthy of the title “church” by the Vatican itself.

So it was also between Catholicism and other faiths, as well as people who profess no

particular religion.

In this lecture we explore this contrast and its implications in detail, including the specifics of Pope

Francis’s unswerving commitment to dialogue with others beyond the Church.

So we begin our first of three lectures that explore these themes by unpacking Pope Francis’s

precise approach and thinking in relation to ecumenical and interfaith dialogue.

II. Unity Prevails Over Conflict

We explore, in some detail, his teaching here from Evangelii Gaudium and his key ideas such as

the fact that we must attach much greater importance to what unites rather than what divides people

and communities.

Both before and since being elected to the see of Rome, Francis has placed Christian ecumenism

and interfaith dialogue in the wider context of seeking the unity of the entire human family.

There is a further key message that we keep hearing over and again in various forms in this

document and in Francis’s many other public statements, formal and informal alike: “unity prevails

over conflict.”

To this end he affirms unity in diversity and argues that “We would not do justice to the logic

of the incarnation if we thought of Christianity as monocultural and monotonous.”

I



Pope Francis, with his extensive work in both South America and Europe, has born direct

witness to this diversity, and is precisely the person to bring this point to forefront of our

attention.

III. Reconciled Diversity

One of the core guiding concepts or principles that permeates Francis’s approach to dialogue on all

fronts is “reconciled diversity.”

This term is the direct fruit of

his realism, and it is the

natural outcome of his

prioritizing pastoral realities

during his episcopal ministry

in Argentina.

As one would expect, Pope

Francis has now brought this

emphasis with him to Rome

and the global stage.

Pope Francis has made this concept

a guiding principle for his own

ecumenical endeavors and now

those of the Catholic Church.

The term “reconciled diversity” is not new; it has appeared in numerous ecumenical

contributions in recent decades.

In the sense employed by Francis, it appears to be equivalent to the concept as developed by

the Lutheran Oscar Cullmann.

His intention in using the term is that we should focus on what unites people rather than

focusing on what divides them. The concept features prominently in his thinking, his

speeches, his homilies, and his actions.

This all offers great hope for future relations between people of differing churches, faiths and

among the human family in general. As ever, Francis is leading by example.

Photo by George Martell of The Pilot Media Group




1. How important is dialogue to the ministry and vision of Pope Francis, and why?

2. What does the pope mean when he keep stressing that what unites us is more important than what

divides us?

3. What is meant by “reconciled diversity” and in what practical ways could this serve as a guiding

principle for the dialogical ministries of the Church around the globe?



Lecture 9. Outreach to Other Churches

Overview

n this lecture we will examine Pope Francis’s statements and actions to date with regard to relations

between Roman Catholics and Christians who belong to other churches. We explore the

extraordinary number of meetings he has already had with representatives of other churches and his

many positive statements and additional actions of outreach in his papacy to date. In all this, he has helped

begin to bring to an end the “ecumenical winter” that had descended upon inter-Christian relations in

recent times prior to his election.

I. A Challenging Narrative

As Pope, Francis has publicly stated that ecumenism is a priority for him.

He has brought much renewed energy to the ecumenical cause for our times, and with visible fruit:

Members and leaders alike of other churches are constantly stating how inspiring they find

his teachings and actions alike.

For the first time in many decades, the Church and the papacy are being spoken about by

Catholics, other Christians, members of other faiths, and people of no particular faith in

increasingly positive, constructive, and hopeful terms.

II. Continuity Between His Argentinian Ministry and Papacy

We explore how, in Argentina, Cardinal Bergoglio was thoroughly committed to the ecumenical

and interfaith cause.

Such dialogue was of fundamental and central importance to his episcopal ministry in Buenos Aires

and so we can look to his actions there to understand his pontifical priorities and agenda in relation

to dialogue too.

Francis clearly wants to move the Church away from its exclusivistic attitudes and approaches of

recent times.

He believes that dialogue and encounter are far more important than the causes of division

that stirred so much pain across communities in the late 20th and early 21st century.

In this lecture we will explore how he puts his ecumenical method into practice.

III. Recent Actions Towards This Goal

Further insights into Francis’s dialogical agenda may be gleaned from the numerous personal

meetings and messages exchanged with leaders of other churches. Here we outline and consider

many of the most significant of these actions:

I



The now famous iPhone message to evangelical Christians.

His historic interactions with the Orthodox Church’s Patriarch Bartholomew.

His meetings with the Anglican Church of England’s Archbishop of Canterbury.

On more than one occasion Francis has made it clear that doctrinal “lines in the sand” are peripheral

to the actual progress of ecumenical dialogue.

In this vein of thought he states that while there are many wonderful theologians in the

Church, if ecumenism waits for them all to agree, then the pursuit of greater unity and

harmony among Christians will never advance.

For this reason he encourages churches to forge ahead and allow the theological details to

follow afterwards.

(i) He believes the Holy Spirit—as opposed to doctrinal commissions and official Church

bodies—should dictate the pace and scope of unity within the body of Christ.

Interfaith Prayer Service. Photo by Gregory L. Tracy




1. Which meetings between Pope Francis and other Church leaders do you think have been the most

surprising and significant to date? Give reasons for your answers.

2. Why do you think Pope Francis has especially reached out to evangelicals and Pentecostal

Christians?

3. What does Pope Francis mean when he states that if the Church waits for theologians to agree

before Christians progress toward greater harmony and unity, they will be waiting for the

eschaton?



Lecture 10. Engaging Other Religions and People of

Goodwill

Overview

n this lecture we will examine Pope Francis’s statements and actions to date with regard to relations

between Roman Catholics and those who belong to other religious communities. We explore the

many important meetings he has had with representatives of other faiths, and his many positive

statements and additional gestures/actions of outreach in his papacy to date.

I. Encouraging Interfaith Dialogue

Pope Francis, the pope of dialogue, has

equally been extremely proactive in

encouraging interfaith dialogue and

interaction both in theory and practice.

Again he lives out his commitment in his

personal encounters.

To this end, he has personally

intervened to ensure the Vatican

offices responsible for such dialogue

and interaction are allowed much

greater freedom and resources than

they were in recent times before his

election.

In this lecture we examine Pope Francis’s statements and actions to date with regard to relations

between Roman Catholics and those who belong to other religious communities.

II. Pioneering Work in Argentina

As is the trend, we see that Pope Francis’s focus on interfaith work and dialogue predates his

election to the papacy. He was involved in pioneering work in terms of interfaith outreach while a

bishop in Argentina.

Even now there are numerous stories being brought forward from far and wide exemplifying

the pope’s commitment to interfaith relations and dialogue from early in his episcopal

ministry.

III. Continued Dialogue

The themes of dialogue and outreach permeate his teachings and pronouncements, and motivate

some of the key initiatives he has taken.

I

Pope Francis in Bethlehem, Israel. Photo by Mustafa Bader



This includes visiting countries where other faiths are especially prominent, and where

people of differing religions must actively seek to live in harmony alongside one another.

In particular, we reflect upon his visits to places such as Turkey, Palestine/Israel, the

Philippines, and Sri Lanka.

(i) It is telling that in these locations countless members of other faiths made great efforts to

hear and see this Bishop of Rome.

IV. Healing Old Wounds

Through these efforts, Francis has helped heal divisions caused by insensitive statements and

teachings from previous Church leaders and representatives. In this he has also shown a remarkable

sensitivity toward the beliefs and traditions of other religions, along with his equally unflinching

commitment to cooperation with other Christians on such issues.

In this he demonstrates a steadfast commitment to collaboration among the world’s faiths in order

to bring about peace, protection for the planet, and social justice.

He has especially called for religious people to work together to avoid religious conflicts, especially

violence between differing peoples carried out on “religious” grounds.

To this end, he stated that “For the sake of peace, religious beliefs must never be allowed to

be abused in the cause of violence and war. We must be clear and unequivocal in challenging

our communities to live fully the tenets of peace and coexistence found in each religion, and

to denounce acts of violence when they are committed.”

Finally, we consider his positive outreach to those of no particular expressed religious belief as well

as his constructive interventions in other types of dialogue.

A prime example is Francis’s historic, vital, and astonishing role in helping Cuba and the

USA to begin to dismantling the barriers that have separated their peoples since the 1960s.

Interestingly, in this we find another parallel to John XXIII—another reformer and proponent

of dialogue—when he helped avert a global conflict too terrible to imagine, through his

interventions in the Cuban Missile Crisis.




1. What have been the most important actions and gestures of Pope Francis to date with regard to

relations between the Church and other religions?

2. List three of the most striking sentences from Pope Francis with regard to other religions. Why are

they so important?

3. How important is it for a Pope to try to build bridges among differing peoples even beyond the

religious sphere, such as his interventions to help promote dialogue and better relations between

Cuba and the United States?



Lecture 11. A Church of and for the Poor: Social

Justice

Overview

rom the very outset Pope Francis has made his top priority an unswerving commitment to justice

for the poor. He has with equal vigor engaged the wider questions of social justice, making them

a key priority for both himself and the Church at large. In this lecture, we explore his messages,

teachings, and actions on social justice.

I. The “Bishop of the Slums”

Dedication to the plight of the poor is nothing new for Pope Francis. His commitment to the poor

was primary throughout his episcopal ministry in Argentina. Time and again social justice and the

plight of the poor were featured at the core focus of his writings and interviews.

It is during this time that Jorge Bergoglio became known as the “bishop of the slums,” because such

was his dedication to working among the least privileged in Argentine society.

Aside from his many public statements, interviews, homilies, and his official teachings—most

especially in his apostolic exhortation Evangelii Gaudium—Pope Francis has also demonstrated his

unswerving commitment to the poor and to the issues of social justice through numerous gestures

and policy decisions since becoming pope.

He has shown that a mission and

ministry of compassion for the elderly,

the sick, the disabled, and children is at

the core of his, and now the Church’s,

priorities.

He has also advocated for the

unemployed and exploited, as well as

for victims of human trafficking and

exploitation in other forms.

In all this he seeks not merely to pay lip

service, but to affect change for those

concerned. Furthermore, he pursues empathy

with these groups juxtaposed against pity for

them.

This is most visibly seen in his simple living circumstances that he has taken. He has also

encouraged fellow bishops to live and teach on such matters by example.

F

The Mathare Valley slum. Photo by Claudio Allia



Ostentation and opulence among the clergy and shepherds of the Church is distinctly

frowned upon under this pontificate.

II. Addressing Social Issues

We consider the theological and pastoral backdrop to Pope Francis’s commitment to the poor and

to social justice in general, in which we again see the influence of liberation theology in multiple

ways. He argues strongly for the full inclusion of the poor and marginalized in society. He even

speaks of the piety of the poor as locus theologicus (i.e., as an inspiration to and primary source

and norm for theological reflection itself).

Pope Francis does not pull any punches when it comes to addressing social issues. He has resolutely

made his social justice priorities as clear as possible.

Pope Francis has also gone to great lengths to offer “joined up thinking” on issues of social justice.

His social teaching offers a powerfully holistic and intertwined social vision.

As another example, consider his great commit to ecology and care for the environment:

His groundbreaking encyclical of June 2015, Laudate Si—which takes its title from the

opening words of Saint Francis of Assisi’s famous and enchanting Canticle of the Creatures

“Praised be you…”—makes clear that care for the earth, our common home, cannot be

divorced from care for the poor and marginalized, nor from upholding and protecting human

dignity, nor from the quest for peace.

III. A Holistic Vision

What Pope Francis displays is a holistic vision of social

issues. He sees the interconnectedness of the individual topics

used under the umbrella term, and realizes that they must

sometimes be addressed in tandem.

His holistic vision can also be seen in the issue of

migration—we have witnessed many statements and

gestures from Francis that have had a profound effect

on raising awareness around the world of one of the

21st century’s most pressing social challenges.

We also consider how he links the arms manufacturing

industry to the prevalence of war and conflict around

the globe, denouncing those who make money from

such “an industry of death.”

He has called for cooperation between different

churches, faiths and other organizations, NGOs and

communities to help tackle the social challenges of our

day together all the more effectively. Photo by EPA/ Claudio Peri



His overall vision for the Church brings together theoretical and institutional questions and

aspirations with practical ones – social, moral, missionary and pastoral concerns alike.

We also consider his critique of particular economic and financial systems: the consumerist

“throwaway” culture that condemns many to lives of hardship and exclusion; and the need

for greater solidarity and sacrifices on the part of those who have on behalf of those who

have not.

IV. Controversy

Of course, when Pope Francis ventures to speak about the poor, the cause of poverty, exclusion,

our throwaway culture and society, the globalization of indifference, and the evils of economic

systems that lead to these vast inequalities that blight our world, he engages questions that demand

political, social and economic analysis too.

As these questions and issues upset the status quo, they inevitably draw criticism. Therefore it is

these teachings and statements that have proved the most controversial in his pontificate.

Thus we also consider some of those controversies before turning to demonstrate how

Francis’s social vision is actually fully consistent with the ancient social teachings and

traditions of the Church itself.

This is true from New Testament times and the Patristic era onwards. He offers much needed

moral and social leadership for a world greatly in need of direction.




1. Why do you think the mission of helping and serving the poor, along with working to build greater

social justice—to build a more just and equal world—lie at the heart of Pope Francis’s vision of

and agenda for the Church, and necessarily at the heart of his papal ministry as well?

2. What practical steps can ordinary, grassroots Christians, members of other faiths and people of

good-will take to help promote greater social justice in their own communities, towns and

countries?

3. How important is it for the Church in general and popes in particular not to be afraid to make

statements of a political, economic and social nature, even when such will prove controversial and

uncomfortable for some?

4. How consistent has the Church’s social message been across the centuries?



Lecture 12. Into the Future: A Church with Renewed

Confidence

Overview

n this final lecture we will offer some initial assessments of the achievements and significance of

Francis’s papacy so far. Overall, we will reflect upon the extraordinary range and depth of this pope’s

words and deeds to date, alongside his impact which stretches far beyond the Catholic Church.

Finally, we will look to the prospects for the Church going into the future.

I. Conflict: Is Francis as Radical as He Seems?

We begin by considering the thorny debate about whether or not Francis stands in rigid continuity

with his immediate predecessors or whether this papacy is truly revolutionary and radical in its

agenda and achievements so far.

As noted at the outset, Catholicism has been

through difficult and divisive decades in

recent times. When one looks at the papacy

of Francis so far, it is clear that in terms of

those yearning for positive change, the first

years of the new papacy did not disappoint.

But we also look at some of the more

ambivalent and mixed messages that this

papacy has sent to the world thus far:

These include general questions such

as whether Francis’s positive words

are going to issue in long-lasting

formal changes to Church policy, structures and teachings and, if so to what extent.

Then there is the nagging doubt in the mind of many that the Vatican’s PR is being managed

so efficiently in recent times as to suggest that it is all style rather than substance – the

medium will be the message.

Some still have concerns about the ambivalent statements that have been issuing forth on

issues such as women in the Church.

Finally, the issue which perhaps draws all of the foregoing together, the mixed messages

being received with regard to Church teaching authority itself—when it comes to

magisterium we hearing messages from Francis and his officials that contradict one another?

I

Pope Francis, election night 2013. Photo by Tenan.



In working toward conclusions, we suggest that it is very important to take on board all the doubts

and concerns people have been expressing about this papacy thus far.

The real challenge and test will be what substantial changes are forthcoming in the ecclesial culture

and structures long term.

II. Real Progress

While one must ask these questions, it is also true that when one compares the Church today with

the church of February 2013, much genuine and dramatic change really has taken place. The Church

has a renewed purpose and vitality to it that had been missing for so very long.

The Church, one might say, has regained its self-confidence. It has a renewed sense of its purpose,

its direction, and its gifts and virtues. It has returned to engaging the wider world in a positive, open,

and constructive fashion and the outcomes of doing so are already proving tangible and widespread.

Above all else, Pope Francis demonstrates a very healthy and refreshing ecclesiological realism that

reflects that of Jorge Bergoglio’s own mature pastoral ministry. This is a realism learned all too

often the hard way.

This may be the greatest gift that his ministry brings to the Church. Although the idea of

overcoming division runs throughout his many statements, the goal is clearly not

accomplished by ignoring genuine differences and divisions—rather these must be

confronted and overcome in creative ways.

III. Everyone is Watching and Listening

As we noted from the outset, people who are not Catholic are perhaps even more enthusiastic about

Francis than progressive Catholics are.

Under the previous two pontificates it is true to say that many Catholics stopped listening

when they spoke.

When this pope speaks, it seems as if everyone in the world sits up and takes notice.

(i) Not everybody likes what they hear—particularly among some groups within the Roman

Catholic Church—but they listen nonetheless.

He has called on us all to change the world and make it a better place; the results so far have been

clearly tangible and wide-ranging.

This is a shepherd of Church reform, of dialogue throughout the human family, and above all else

of social (including environmental) justice. These will be his greatest lasting legacies for the world.

Pope Francis is willing all of us in the Church to bring about an ecclesial “revolution of tenderness”

for our times, and for the Church and world of tomorrow.



Review Questions

1. What do you think have been the most significant features and achievements of Pope Francis’s

papacy to date?

2. What further reforms and changes do you think the Church most needs to help it live out its mission

for these times?

3. If you could sum-up Pope Francis in one word, what would it be?

4. In one hundred years’ time, how do you think historians will describe this pope, his papacy and

how the Church changed as a result of both?



Bibliography

By Pope Francis:

Pope Francis, Evangelii Gaudium; The Joy of the Gospel (November 2013),

http://w2.vatican.va/content/francesco/en/apost_exhortations/documents/papa-

francesco_esortazione-ap_20131124_evangelii-gaudium.html

Pope Francis, Laudato Si; On Care for Our Common Home (June 2015),

http://w2.vatican.va/content/francesco/en/encyclicals/documents/papa-

francesco_20150524_enciclica-laudato-si.html

Cardinal Jorge Mario Bergoglio and Rabbi Abraham Skorka, On Heaven and Earth: Pope Francis on

Faith, Family, and the Church in the Twenty-First Century (New York: Image, 2013)

Pope Francis, The Church of Mercy: A Vision for the Church (Chicago, IL: Loyola Press, 2014)

Pope Francis, Walking with Jesus: A Way forward for the Church (Chicago, IL: Loyola Press, 2015)

Pope Francis with Antonio Spadaro, Encountering Truth: Meeting God in the Everyday (New York:

Image, 2015)

About Pope Francis:

Aguilar, Mario I. Pope Francis: His Life and Thought (Cambridge: Lutterworth, 2014).

Ambrogetti, Francesca and Sergio Rubin, Pope Francis: His Life in His Own Words (New York: G.P.

Putnam’s Sons, 2013.

Boff, Leonardo. Francis of Rome and Francis of Assisi, (Maryknoll, NY: Orbis, 2014).

Faggioli, Massimo. Pope Francis: Tradition in Transition (Mahwah, NJ: Paulist, 2015).

Ivereigh, Austen. Pope Francis: The Great Reformer (New York: Henry Holt, 2014).

Kasper, Cardinal Walter. Pope Francis' Revolution of Tenderness and Love: Theological and Pastoral

Perspectives (Mahwah, NJ: Paulist, 2015).

Gerard Mannion (ed.), Evangelii Gaudium and Pope Francis’ Agenda, (Cambridge and New York:

Cambridge, Cambridge University Press, 2016, forthcoming).

Piqué, Elisabetta. Pope Francis: Life and Revolution: A Biography of Jorge Bergoglio (Chicago, IL,

Loyola Press, 2014).

Vallely, Paul. Pope Francis: Untying the Knots (New York and London: Bloomsbury, 2015).

Rausch, Thomas P. SJ and Richard R. Gaillardetz (eds.), Go Into the Streets! The Welcoming Church of

Pope Francis (New York: Paulist, 2015).



On Other Related Topics:

Alberigo, Giuseppe. A Brief History of Vatican II (Maryknoll, New York: Orbis, 2006).

Boff, Leonardo and Clodovis. Introducing Liberation Theology (Tunbridge Wells: Burns &

Oates/Maryknoll, NY: Orbis, 1987).

Comblin, José. People of God (Maryknoll, New York: 2004).

Congar, Yves. “The Church: the People of God,” in Concilium, vol. 1 The Church and Mankind (New

York: Paulist Press, 1965), 12-13.

Curran, Charles E. Catholic Social Teaching, 1891 to the Present – A Historical, Theological and

Ethical Analysis (Washington, DC: Georgetown University Press, 2002).

Dorr, Donal. Option for the Poor: One Hundred Years of Catholic Social Teaching (Maryknoll, NY.:

Orbis, 1992).

Dussel, Enrique (ed.). The Church in Latin America: 1492–1992 (Maryknoll, NY: Orbis Books, 1987).

Ellacuría, Ignacio and Jon Sobrino (eds). Systematic Theology: Perspectives from Liberation Theology

(Maryknoll, NY: Orbis, 1996).

Irvin, Dale and Scott W. Sunquist. A History of the World Christian Movement: Volume II, 1453 to

2000 (Maryknoll, NY: Orbis Books, 2012).

Gutiérrez, Gustavo. A Theology of Liberation: History, Politics Salvation (Maryknoll, NY.: Orbis, 1973,

with a new introduction, 1988).

O’Malley, John. What Happened at Vatican II (Cambridge, Mass.: Harvard University Press, 2008).

Mannion, Gerard and Lewis S. Mudge (eds.). “Liberation Ecclesiology,” The Routledge Companion to

the Christian Church (London and New York: Routledge, 2008, 2010), 425-46.

Mannion, Gerard. “Reengaging the People of God: Pope Francis and Vatican II” in Thomas P. Rausch,

SJ and Richard R. Gaillardetz (eds.), Go Into the Streets! The Welcoming Church of Pope Francis,

(New York: Paulist, 2015).

De Mey, Peter. “Recent Views of Lumen Gentium: Fifty Years after Vatican II,” Horizons, 39/2 (2012):

252–281

O'Brien, David J. and Thomas A. Shannon, (eds.): Catholic Social Thought: the Documentary Heritage

(Maryknoll, NY: Orbis, 1997).

Rahner, Karl. “People of God” in Karl Rahner (ed.), Encyclopedia of Theology: The Concise

Sacramentum Mundi (New York: Crossroad, 1975).

Schneiders, Sandra M. Prophets in their Own Country: Women Religious bearing Witness to the Gospel

in a Troubled Church (Maryknoll, NY: Orbis, 2011).



Tombs, David. “The Church: A Latin American Perspective” ch. 17 of of Gerard Mannion and Lewis S.

Mudge (eds.), The Routledge Companion to the Christian Church (London and New York:

Routledge, 2008, 2010), 306-325.

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