According to a New York Times journalist the Pope is under attack by a segment of the American Church. There is strong criticism from some Bishops and Cardinals, there are Catholic Television stations and American websites that are very critical. There are even some of his closest allies who have spoken of a plot against him.
Asked about this situation and if he is afraid of a schism in the American Church and if there is something he could do, such as a dialogue, to keep it from happening?, Pope Francis replied that criticism always helps, always.
When someone receives criticism, that persons need to do a self-critique right away and say: is this true or not? To what point? And I always benefit from criticism. Sometimes it makes you angry. But there are advantages.
Traveling to Maputo, a journalist gave me that book in French on how the Americans want to change the Pope. I knew about that book, but I had not read it. Criticisms are not coming only from the Americans, they are coming a bit from everywhere, even from the Curia. At least those that say them have the benefit of the honesty of having said them.
I do not like it when criticism stays under the table: they smile at you letting you see their teeth and then they stab you in the back. That is not fair, it is not human. Criticism is a component in construction, and if your criticism is unjust, be prepared to receive a response, and get into dialogue, and arrive to the right conclusion. This is the dynamic of true criticism. The criticism of the arsenic pills, instead, of which we were speaking is like throwing the stone and then hiding your hand.
This is not beneficial, it is no help. It helps small cliques, who do not want to hear the response to their criticism. Instead, fair criticism – I think thus and so – is open to a response. This is constructive.
Regarding the case of the Pope: I don’t like this aspect of the Pope, I criticize him, I speak about him, I write an article and ask him to respond, this is fair. To criticize without wanting to hear a response and without getting into dialogue is not to have the good of the Church at heart, it is chasing after a fixed idea, to change the Pope or to create a schism. This is clear: a fair criticism is always well received, at least by me.
Secondly, the problem of the schism: within the Church there have been many schisms. After the First Vatican Council, for example, the last vote, the one on infallibility, a well-sized group left and founded the Old Catholic Church so as to remain “true” to the tradition of the Church. Then they developed differently and now they ordain women. But in that moment they were rigid, they rallied behind orthodoxy and thought that the council had erred. Another group left very, very quietly, but they did not want to vote.
Vatican II had these things among its consequences. Perhaps the most well-known post-conciliar split is that of Lefebvre. In the Church there is always the option for schism, always. But it is an option that the Lord leaves to human freedom. I am not afraid of schisms, I pray that there will be none, because what is at stake is people’s spiritual health. Let there be dialogue, let there be correction if there is an error, but the schismatic path is not Christian.
The people of God always correct and help. A schism is always an elitist separation stemming from an ideology detached from doctrine. It is an ideology, perhaps correct, but that engages doctrine and detaches it. And so I pray that schisms do not happen, but I am not afraid of them. This is one of the results of Vatican II, not because of this or that Pope.
For example, the social things that I say are the same things that John Paul II said, the same things! I copy him. But they say: the Pope is a communist. Ideologies enter into doctrine and when doctrine slips into ideology that’s where there’s the possibility of a schism. There’s the ideology of the primacy of a sterile morality regarding the morality of the people of God. The pastors must lead their flock between grace and sin, because this is evangelical morality.
Instead, a morality based on such a pelagian ideology leads you to rigidity, and today we have many schools of rigidity within the Church, which are not schisms, but pseudo-schismatic Christian developments that will end badly.
When you see rigid Christians, bishops, priests, there are problems behind that, not Gospel holiness. So, we need to be gentle with those who are tempted by these attacks, they are going through a tough time, we must accompany them gently.”