The Path to Change

Title: The Path to Change - Thoughts on Politics and Society

Author: Pope Francis with Dominique Wolton

Publisher: BlueBird, 2018 (First published 2017)

ISBN: 9781529002294

Pages: 311

Last month, Pope Francis astonished the world with a simple, yet powerful gesture. During a talk with the leaders of war-torn South Sudan, he suddenly stooped and kissed the feet of the awed leader, imploring him to keep peace at all costs. Francis is a man who lives up to his own ideal that humility is the key that opens the door of communication and also of Christ’s teaching that those who humble himself will be exalted (Matt 23:12).Jorge Mario Bergoglio, then Archbishop of Buenos Aires in Argentina, became Pope in March 2013 when Benedict XVI abdicated. He was the first Jesuit and non-European pope of the Catholic Church, though he is of Italian ethnicity. He is said to be socially a bit of a Franciscan, intellectually a bit of a Dominican and politically a bit of a Jesuit. With his deep and gentle gaze and benevolent demeanour, believers accepted him as their High Pontiff at first sight when he appeared on the balcony of Saint Peter's. Here, he is in conversation with Dominique Wolton, who is a French academician who specialises in media, public space and political communication. His research contributes to promoting a conception of communication that privileges man and democracy rather than technique and economics.

This book is based on a few interviews conducted in 2016. What appeals most to readers in this exercise is Francis’ candidness. A pope who can laugh at his childhood misbelief that all Protestants went to hell is sure to contribute his strong influence in recognising ecumenical diversity. To engage in an inter-religious dialogue, one must be sure of his own identity as a starting point. He displays his firm roots of belief with this caveat. He is firm when the need arises as seen by his stopping the habit of watching television in the 1990s as a vow to the Virgin. Francis’ immense knowledge of Church literature and ancient fathers is more than amply proven by the many references he makes about them in conversations. And no, this is not something we can naturally assume in an elected leader. In politics, this is comparable to the case of having a prime minister whois also a constitutional expert.

Several passages in the text indicate that Pope Francis expresses radically different opinions even on some ecclesiastical matters. But on closer inspection, they seem to be heavily qualified with a doctrinal disclaimer. For example, the Pope claims that when the church adopts an attitude that is not just, it proselytizes and proselytism is not very Catholic. Moreover, proselytism destroys unity. He adds that homogenisation is never fruitful and it always leads to sterility. This may seem like a turning away from the logic of operating mass conversion factories in Third World countries. But don't be misled by such lofty rhetoric! A few pages later, we see him claiming that evangelization is not the same as proselytising and that the Church grows through attraction. Further, he asserts that in paganism and its traditions, there is cruelty and an evil God (p. 211).The question on where God was in Auschwitz, he replies that it was the handiwork of a godless people. He extols the second century document Epistle to Diognetus as representing the spirit of modernity in Church. But this is in fact a letter from an anonymous Christian author to a high-ranking pagan named Diognetus. This letter is a clear case of proselytism in which pagan rituals like Idol worship are denounced in very harsh words. Francis appeals for building bridges across faiths and not to create walls. Interreligious dialogue does not mean making everyone agree to what you say. It means walking together. These dialogues are not to argue and win, but to learn and let learn from the Other.

Francis wants to engage the Church in vastly bigger issues than it traditionally used to. He was instrumental in the adoption of the AparecidaDocument in 2007 which emphasized the power of prayer and concern for the environment. This socially committed Pope is looking forward to involve more in big politics and he has eminent company among his predecessors. Pope Paul VI and Pius XI once remarked that big politics is charity, because it is oriented towards the common good of all. However, he wants the Church not to intervene in party politics. Dialogue with Muslims and Jews are finding utmost interest in the Pope’s mind. A major problem associated with the interreligious dialogue with Muslims is that the Church is not getting reciprocity in Saudi Arabia and many Muslim countries where Christians are still subjected to large-scale violence. They should engage in a critical study of the Quran, like the Christians’ study of Scriptures, in order to have any chance of going forward. Herecommends the historical and critical method of interpretation as helpful tools. Francis’ boldness in confessing previous errors of the Church is commendable. The death penalty and slavery were once acceptable to the Church, but not anymore. In the case of same sex marriages, he is not forthright. Marriage can be solemnized only between a man and a woman. Same sex marriages can only be termed civil unions.

The Pope somewhat boils over when the issue of the media is discussed. He accuses them of harbouring four cardinal vices – disinformation, slander, defamation and coprophilia. In fact, it makes him sad even to utter the fourth term. Having made his point, he compliments them for writing the first draft of history. A new beginning with the atheists is evident when the Pope comments on their lack of the gift of faith. Even then he concedes that if you don't have that gift, God will save you in a different way (p. 152).But on another occasion, he blurts out that a man without God is capable of doing monstrosities (p. 210).The sexual escapades of the clergy are not addressed in the book, but the Pope accepts that Catholic priests represent more or lesstwo per cent of paedophiles (p. 158).The Pope’s opinions are tinged with inconsistency on occasions. This may be because the reform process could just be budding. This whole scenecan also be compared to a book in which all objectionable terms are replaced from the table of contents with new ones, but the old material still remain in the body of the main text, which we find on opening that page. His style may also be thought a trifle formulaic,like endlessly repeating the need to build bridges and tear down walls.

The book is divided into eight chapters that are assembled from twelve conversations in 2016-17. It is complemented with extracts from sixteen speeches delivered at important gatherings since he assumed the papacy on March 13, 2013. Wolton appears to be starry-eyed at first as he wants to pinch himself to accept that he was having a conversation with the Pope(p. 119), but he recovers his composure towards the end. This book does not include any references to political and institutional conflicts within the Church. The author’s interview with Francis wasa tedious affair as he spoke French and the Pope Spanish. The communication was made through a translator, but it was eminently enhanced by the priceless language of the eyes, of gestures and behaviour. Francis’ sense of humour is excellent as shown in the hilarious jokes he share about the pomposity of Argentines, his compatriots!One of them runs like this: “Look how humble the Pope is! Even though he is an Argentinian, he chose to call himself Francis and not Jesus II”

The book is highly recommended.

Rating: 3 Star