First, there was John Paul II, whom many in that camp habitually labeled a charismatic reactionary. Yet the Polish pope was a hero all over the world during an epic pontificate that bent historyâ€™s arc in a more humane direction, and did so without the aid of liberation theology. John Paulâ€™s funeral Mass on April 8, 2005, became, in the apt phrase of NBC anchor Brian Williams, â€œthe human event of a generation,â€ a moniker unlikely to be attached to the obsequies of, say, Hans KÃ¼ng, John Paulâ€™s most embittered progressive critic.
Then came the election of the progressivesâ€™ bÃªte noire, Joseph Ratzinger, as Pope Benedict XVI: a horror that a prominent progressive, Notre Dameâ€™s Fr. Richard McBrien, declared electorally impossible a mere 24 hours before it happened. Catholic progressives hunkered down for what they hoped would be a brief Ratzingerian interregnum. But Benedict XVI has proven an energetic pope whose pontificate has been in dynamic continuity with that of his predecessor, an astute analyst of the cultural crisis of the West, and a man determined to strengthen Catholic identity as the sine qua non of Catholic reform.
Thus the Wojtyla-Ratzinger years have put paid to the notion, beloved of Catholic progressives, that Catholicism began anew â€” ex nihilo, as it were â€” at the Second Vatican Council. Committed to the hoary â€œliberal/conservativeâ€ hermeneutic of the Councilâ€™s history, Catholic progressives hold that Vatican II represented a dramatic rupture with the past. The great teaching pontificates of John Paul II and Benedict XVI, however, have proposed a far more plausible interpretation of the Council as one in dynamic continuity with the great tradition of Christian orthodoxy. That interpretation, in turn, is shaping an entire new generation of Catholic intellectuals who are far more interested in exploring the complex riches of that tradition than in deconstructing it. Unlike the aging progressives, who have shown themselves rather infertile intellectually and who survive in large part because of that most conservative of institutions, the tenure system, many younger Catholic scholars are fully committed to putting theology at the service of the â€œNew Evangelizationâ€ for which John Paul II and Benedict XVI have insistently called. [more]