The pope and the Holocaust: Regensburg redux?
The uproar over traditionalist Bishop Richard Williamson and his denial of the Holocaust highlights an open secret here in Rome: Vatican departments don’t talk to each much, or at least as much as they should. The pope appears to have decided to lift the 1988 excommunication of four schismatic bishops of the SSPX (including Williamson) without the wide consultation that it may have merited. The Christian Unity department, which also oversees relations with Jews, was apparently kept out of the loop. The head of the office, Cardinal Walter Kasper, told The New York Times it was the pope’s decision. Kasper’s office and the Vatican press office, headed by Father Federico Lombardi, were clearly not prepared for the media onslaught that followed the discovery of Williamson’s views denying the Holocaust.
(Photo: Bishop Richard Williamson, 28 Feb 2007/Jens Falk)
Pope Benedict’s lifting of the ban and Williamson’s comments about the Holocaust are unrelated as far as Church law is concerned. The excommunications lifted last Saturday were imposed because the four were ordained without Vatican permission. As Father Thomas Resse, senior fellow at the Woodstock Theological Center at Georgetown University, told me: “The Holocaust is a matter of history, not faith. Being a Holocaust denier is stupid but not against the faith. Being anti-Semitic, however, is a sin.” This is an important distinction, but not one the Vatican seems to be able to get across.
It was all very reminiscent of the pope’s Regensburg speech in 2006. Few in the Vatican knew it was coming. The Vatican was overwhelmed by the Muslim reaction and the media interest. This time, it is also not clear how many people in the Vatican even knew about Williamson’s history. Surely, those negotiating with the traditionalists for the lifting of the excommunications should have known. If they didn’t, why didn’t they? If they did, why did they not tell Kasper’s department? The Holocaust is such a sensitive issue for Jews that this response could have been seen from miles away.
(Photo: Pope Benedict speaks at Regensburg University, 21 Sept 2006/KNA)
Even if the Vatican felt the rapprochement with the traditionalists was necessary, a clear and severe distancing from Williamson’s views issued simultaneously to the announcement of the lifting of the excommunications certainly would not have hurt.
It is still too early to gauge the public relations fallout within the Jewish community and in the Church itself. In all the years I have been covering Catholic-Jewish relations, this is the biggest blow-up I can recall — bigger than the Carmelite convent at Auschwitz, the Good Friday prayer, the controversy over Pius XII or the late Pope John Paul receiving Arafat. It will take a long time for this one to heal. Those involved in Catholic-Jewish dialogue say it will go on. It will.
In 2003, several Reuters correspondents — including myself — published a book entitled “Pope John Paul, Reaching Out Across Borders.” One contributor, Alan Elsner, is Jewish and lost relatives in the Belzec death camp in Poland in 1942. He concluded his chapter on Catholic relations with Jews with this paragraph:
“For the Jews, the central question to be put to Christians remains, in the words of Rabbi Michael Signer ‘Can we trust you, can we trust you now?’ For Pope John Paul, the answer was a resounding ‘yes’. It will be for his successor to provide an answer for the future.”