Theology of Pope Francis
Francis' concern for the poor is noted in his critiques of capitalism, his quite visible support of refugees and migrants, and his outreach to liberationist, anarchist, communist, socialist, and liberal movements in Latin America[citation needed] that were under a cloud during the papacy of John Paul II.
[a] His apostolic exhortation, Evangelii gaudium (Joy of the Gospel), released eight months after his election, has been described as programmatic and "a core document of this pontificate"[6] which, in his own words, purports to point out "new paths for the Church's journey for years to come".
[9] It has been suggested that the pontificate of Pope Francis will be looked upon as the "decisive moment in the history of the church in which the full force of the Second Vatican Council's reformist vision was finally realized".
"[39]: 204–205 Pope Francis, from the start of his papacy, has called for "a missionary impulse capable of transforming everything, so that the Church's customs... and structures can be suitably channeled for the evangelization of today's world rather than for her self-preservation".
[41] In his view, they should be troubled in conscience that so many live without the sense of purpose and consolation that comes from knowing Jesus Christ and without a faith community for support, with a church "too distant from their needs... a prisoner of its own rigid formulas.
"[43]: 15, 17 Francis was schooled in the Spiritual Exercises of the Jesuit founder Ignatius of Loyola[44][45] which immerse one in the life of Jesus to gain "an intimate knowledge of our Lord... that I may love Him more and follow Him more closely.
[2] Decentralizing the Church away from the Vatican, thus giving more control to local bishops' conferences, continued through 2017 "in line with the Pope's vision laid out in his 2013 apostolic exhortation Evangelii Gaudium (The Joy of the Gospel)".
[62] Four years into his papacy, however, Francis experienced outspoken criticism from a few high-ranking conservatives in the Church over letting local bishops make decisions on Communion for divorced and remarried Catholics.
"[67] In his apostolic constitution Episcopalis communio,[68][69] Francis introduced a more direct process whereby a final synodal document became a part of the Church's magisterium simply by receiving papal approval.
When we speak of sacramental power 'we are in the realm of function, not that of dignity or holiness'," and he added:[114] Many women share pastoral responsibilities with priests, helping to guide people, families, and groups and offering new contributions to theological reflection.
But we need to create still broader opportunities for a more incisive female presence in the Church ... in the various other settings where important decisions are made.Looking ahead, he said that many women are well prepared to contribute to religious and theological discussions at the highest levels alongside their male counterparts.
[129] Francis had earlier warned about hiding behind "the appearance of piety and even love for the church" while seeking "human glory and personal well-being" and emphasizing certain rules of a "particular Catholic style from the past.
Francis also pointed to the Beatitudes as showing what gives deep happiness, what Catholics should strive to live up to every day: being poor in spirit and meek and humble of heart, merciful and peacemakers, hungering and thirsting for righteousness.
"[93]: 5 Richard L. Clarke, Anglican Primate of All Ireland, said that while Francis' "insistence that the poor of the world are Christ's deepest concern" may not be new, his "simplicity of lifestyle... has undoubtedly conveyed a new impetus and purpose for all Christians.
"[176] Jesuit John Zupez wrote, "In his programmatic exhortation Evangelii Gaudium, after just three sentences of introduction, Francis launches into a call for a more expansive Christian spirit: 'The great danger in today's world, pervaded as it is by consumerism, is the desolation and anguish born of a complacent yet covetous heart, the feverish pursuit of frivolous pleasures, and a blunted conscience.'
[180][181] Francis' first apostolic exhortation to the Church, Evangelii gaudium, had what was described as "blistering attacks on income inequality" in the status quo "culture of prosperity" that "deadens us" to the misery of the poor who with "lives stunted for lack of opportunity seem a mere spectacle; they fail to move us.
He calls inequality "the root of all social ills" and places on economic and government leaders the responsibility to address its structural causes and to assure all citizens access to education, dignified work, and healthcare.
[193][needs update] In January 2024, during a meeting with the Dialop Transversal dialogue project, Francis encouraged Christians and socialists to work together to build a better world and combat the "triple scourge" of corruption, lawlessness, and abuse of power.
"[200] As he prepared for the encyclical, Francis had sponsored a Pontifical Academy of Sciences summit meeting in April 2015 that focused on the relationships connecting poverty, economic development, and climate change.
[201] Then, in June 2019, in a meeting at the Vatican which climatologist Hans Joachim Schellnhuber described as one of the most significant of his 30-year career, Francis "convinced big oil CEOs to alter their message on climate change."
This meeting included CEOs of ExxonMobil, BP, Royal Dutch Shell, and Chevron who then pledged to avert what Francis called "a climate emergency" that risked "perpetrating a brutal act of injustice towards the poor and future generations."
[206][207] The environment-friendly popemobile was to be designed and constructed by the California-based EV start-up company Fisker Inc.[206][207][needs update] At the beginning of the 2021 United Nations Climate Change Conference, in Glasgow, Scotland, which Francis did not attend, he instead sent Cardinal Pietro Parolin.
[215] In its spirit of aggiornamento, Vatican II perceived a need for making the manuals of moral theology more relevant toward peoples' real-life situations, and, as Cardinal Montini pointed out, toward "audacious change" that "subordinated law to charity.
Citing Saint Augustine, he noted that the precepts subsequently enjoined by the Church should be insisted upon with moderation "so as not to burden the lives of the faithful" and make our religion a form of servitude, whereas "God's mercy has willed that we should be free".
"[225] Argentinian Archbishop Víctor Fernández has explained controversies that have arisen over Francis' words: "The problem is that the fanatics end up converting some principles into a lifelong battle and deliberately discuss only those issues...
[237] Francis has spoken freely to reporters on the plane during his travels, and while defending natural family planning, he commented: "Some people think that in order to be good Catholics we have to breed like rabbits, right?
The survey Francis called for before the synod revealed that in Germany "huge percentages of the people (as many as 97% on some questions) had been ignoring the church's teachings in these areas (related to sexuality, remarriage, birth control...).
[243] A 25-page letter, accusing Francis of spreading heresy through Amoris laetitia, bore 62 signatures from Catholics such as clergy and religious, but Richard Gaillardetz of Boston College stated that all the signatories were "marginal figures".
Such also is apparent in the method of "see, judge, and act" characteristic of liberation theology and is reflected in the report of the Latin America bishops' conference at Aparecida where Francis had chaired the editorial committee.
[259][260] He also chose to promote for canonization along with Romero Pope Paul VI, who was described as similar in his care for the poor and for social justice[261] and "an icon of the church that Francis is seeking to build.
