I haven't commented on the pope's Regensburg University speech. I have never liked the guy, and was profoundly disappointed when he was elected pope. I'm a Catholic, so I try to avoid saying negative things about him lest they sound gratuitous. Nevertheless, he represents everything that I find distasteful and absurd in official Catholicism. And so I'm aware that anything I say about the man is colored by my negative bias toward him.
This probably labels me in most people's minds as a "liberal" Catholic, which I'm not. My theology, like his, is pretty conservative. I actually share with the pope, and inclination toward the Platonic Bonaventuran stream rather than to the the Aristotelian/Thomist. And I consider myself to be orthodox in everything that really matters, which puts me at odds with most Catholics and Protestants who think of themselves as "liberals". My main differences with him lie with his ecclesiology, his imagination of the relationship of the church and the world. Ecclesiology is where the rubber hits the road.
My dislike for him began in the 1980s when he was the heavy who tried to quash the Brazilian bishops initiatives to organize the poor to get some measure of social justice through the church-based movement best known as Liberation Theology. The story is well-told in Penny Lernoux's 1989 book, People of God. It's not a pretty picture, and it unfortunately confirms many people's worst stereotypes of the bizarre world of right-wing Catholicism.
I thought then, as I think now, this guy is either clueless or just a bad guy. His remarks about "violent" Islam several days ago and his subsequent surprise at the Muslim reaction would suggest that cluelessness is probably the better explanation. It comes from his idealized vision of the Church, which he believes is the incarnate mystical presence of Christ on earth. I believe on its best days it is, and one of its best days was that period in the 80s when bishops in Brazil stood up to Ratzinger. What is true and good in the Church finds a way of surviving and even thriving despite the efforts of people like him down through the centuries. And it's most often found on the periphery rather than in the center.
The pope's remarks about Islam were an unwelcome reminder of how people like him are the cause of the bad days. Here's this German pope calling Muslims violent, as if they have a problem from which his religion has been historically immune. It's facetious. How can he expect to have any credibility on the matter unless he first confess his own church's culpability?
He's not an ignoramus like GWB--he is, indeed, very learned and unlike GWB is capable of doing nuance, but from what I've observed he shares with him the same mode of habitation in a bubble which he controls and into which he wants to suck up the world rather than to live in the world as it is with all its brokenness and messiness. The gospels depict the Pharisees as the bubble people of their time and Jesus as the one who was willing to dive into the mess. Jesus called the bubbles the Pharisees lived in "whited sepulchers."
Anyway, I was reading Juan Cole this morning, and I think he has it right:
But in my view, this sensitivity [of Muslims to papal put-downs] is a feature of postcolonialism. Muslims were colonized by Western powers, often for centuries, and all that period they were told that their religion was inferior and barbaric. They are independent now, though often they have gained independence only a couple of generations (less if you consider neocolonialism). As independent, they are finally liberated to protest when Westerners put them down.
There is an analogy to African-Americans, who suffered hundreds of years of slavery and then a century of Jim Crow. They are understandably sensitive about white people putting them down, and every time one uses the "n" word, you can expect a strong reaction. In the remarks the pope quoted about Muhammad, he essentially did the equivalent of using the "n" word for Muslims. It is no mystery that people are protesting.
This issue is not going to go away until the Pope comes out and clarifies and apologizes. All he has to do is quote Vatican II on Islam, which is still Catholic doctrine last I knew, and the whole issue would blow over.
Cole goes on to quote Nostra Aetate from the Documents of the Second Vatican Council which talks with profound respect and love for Islam. The Second Vatican Council is the Church on one of its best days.
The point is that Islam has good and bad days, too. Right now it's having a bad day. it's pretty grumpy, and when you're in a bad mood the last thing as a kettle you want to hear is a smug pot calling you black. The Christian West hasn't a moral leg to stand on here. It has, like Islam, repeatedly failed to live up to the highest religious ideals to which both traditions point. This history of the West is mostly a history of failure in that respect.
It is a fundamental human characteristic to see the evil in others that we refuse to see in ourselves. That's not to say that there is no evil in the other, but that our main concern should be the evil in ourselves. Whenever we think we're morally superior, we're almost always wrong. It's a trap into which the soul falls unaware, and its nature is to cause him problems far worse than whatever moral deficiencies he sees in his neighbor. It's the trap the Pharisees of the gospels fell into. The harsh, prophetic, tough-love word must at times be spoken. We all of us need a kick in the butt or a slap upside the head from time to time. But if we ever act toward the other with this idea that we are somehow superior, it just about always leads to delusional and destructive behaviors that will cause more problems than they solve. There is no more fundamental practical spiritual psychological truth in Christianity than that.
The admonition to love the enemy does not presuppose that the enemy is lovable or without culpability, but that there is no other means by which violent impasses can be broken except by an act of generosity and grace. When you push, it's instinctive for those you push to push back. The only way to break out of behaviors on the level of instinct is to introduce impulses that derive from a level that transcends instinct, which is grace. When you act in a spirit of generosity, it's normal for people who have any kind of healthy soul life to respond in with gratitude and generosity
Such gestures, of course, are often not reciprocated. Some people are so possessed by a spirit of hatred and violence that nothing can penetrate to their spiritual core, and prudence requires that we take the necessary steps to protect ourselves against them. But that does not change the fundamental fact that most people, including most Muslims, do have a spiritual core that longs for peace and justice the same way most people have throughout history. And most people will respond to gestures of understanding and generosity with reciprocal acts of understanding and generosity, because that is what the spirit in each of us longs most deeply for. Most people cannot help but respond to it when it is the real thing.
From this it follows that our strategy in the Middle East should be to isolate the extremists from the popular support they need to operate, and you don't do that by invading the Islamic heartland and building permanent bases there. You push, they will push back. It's the way of things, and it's not going to end. Our basic model for bringing peace in the mideast is in most respects the same as the model we used for pacifying the American Indian. By the logic of seeing splinters in the other's eye rather than the 2x4 in our own, we see Muslims as the aggressor just as we saw the American Indian. We were then as we are now outraged that they want to fight back. The problem is that these Indians in the Middle East have nuclear tipped arrows, and they are not going to assimilate nor go willingly to the reservation.
If we were really interested in peace and stability in the Middle East, it would start with our owning our part in having created the problem. Gestures of generosity and grace will be perceived as patronizing b.s. unless they are grounded in justice. It doesn't matter who started it. We've all behaved badly, we have neither of us lived up to what our ideals call us to live up to, and we can't go forward until both sides admit culpability. This is the message seeking genuine reconciliatiion that the pope should have been presenting.
It's obvious, but great powers don't operate like that because great powers live according to the logic of power rather than to the logic of grace. I recognize that. That was Niebuhr's point. But if we cannot live by the logic of generosity and grace, then we should get off our moral high horse and realize we're no better than anyone else. We really don't have anything new to offer; we're just playing the power game the way it's been played from time immemorial. And we should also recognize that if we continue in the pattern of power and empire, we will go the way of power and empire. Those who live by the sword die by it.