Pope Francis's Integral Vision & Legacy

Some thoughts following Dr. Larry Chapp & Dr. Sarah Shortall's conversation

Dr. Sarah Shortall & Dr. Larry Chapp

Introduction

The recent death of Pope Francis marks a moment of profound historical and spiritual significance which has been prompting deep reflection across the globe. For me, it arrived during a particularly demanding stretch—balancing the pressures of work while also caring for my father. In the midst of these responsibilities, I’ve struggled to find time for writing, the practice I’ve long turned to when trying to engage thoughtfully with such historical moments.

Still, the passing of Pope Francis has remained at the forefront of my thoughts. His influence has extended far beyond the Catholic Church, shaping global conversations about justice, compassion, and the role of faith in public life. I’ve felt a strong desire to engage with that legacy, even as the time and focus needed for meaningful reflection have been difficult to come by.

That changed when I listened to a recent interview between Larry Chapp and Sarah Shortall about her book Soldiers of God. Their conversation offered a welcome moment of intellectual clarity and helped rekindle my motivation to begin writing about Pope Francis’s legacy.

What follows is my first attempt to do just that. It’s not a comprehensive analysis, but a starting point—an initial exploration shaped by recent insights and long-standing influences. I expect these reflections to evolve as I continue to engage with this historic moment.

Catholic Integralism vs. Integral Human Development

Having followed Dr Larry Chapp's podcast with considerable interests, I have come to deeply appreciate his perspectives on the trajectory of the Catholic Church in the wake of the Second Vatican Council and the multifaceted challenges facing contemporary Catholicism. His analyses often provide valuable insights and prompt further reflection on complex theological and ecclesial issues. While I hold his scholarship in high regard, there are instances where my own understanding leads me to interpretations that differ somewhat from his critiques concerning the pontificate of Pope Francis.

A particular area where I believe a more nuanced exploration would be beneficial in discussions surrounding Pope Francis pertains to the crucial distinction between the Catholic Church's anthropological understanding of integral human development and the distinct political and social ideology known as Catholic Integralism. In my estimation, a more thorough and explicit differentiation between these two concepts is indispensable for achieving a truly balanced and just assessment of Pope Francis's papacy and legacy.

The concept of integral human development, rooted in Catholic social teaching, offers a systematic theological vision of human flourishing that encompasses not only material well-being but also spiritual, moral, intellectual, and social dimensions. It emphasizes the inherent dignity of every person and calls for the creation of social, economic, and political structures that promote the integral good of all, fostering justice, peace, and the common good. This understanding, developed through encyclicals like Populorum Progressio and further elaborated upon in subsequent social teachings such as Pope Benedict XVI (Caritas in Veritate), provides a framework for addressing the complex needs and aspirations of the human person in their totality.

Catholic Integralism, on the other hand, represents a specific set of political and social theories that advocate for the direct influence or even control of the state by Catholic principles and often the institutional Church. While proponents of Integralism may draw upon certain aspects of Catholic social teaching, their focus tends to be on the establishment of a social order explicitly governed by Catholic norms and potentially the subordination of secular authority to the Church's magisterium. This ideology, with its varying expressions throughout history, often involves specific proposals for political organization and the role of the Church in public life that are distinct from the broader concept of integral human development and the Catholic universal call to holiness and divine revelation.

Given these fundamental differences, it seems crucial to carefully delineate between Pope Francis's emphasis on integral human development – as evidenced in his encyclicals such as “Laudato Si” and “Fratelli Tutti”, which address a wide range of interconnected human and ecological concerns – and the tenets of Catholic Integralism. Failing to maintain this distinction risks misinterpreting the Pope's social and theological vision, potentially conflating his calls for integral human flourishing or call to universal holiness with the specific political prescriptions of various forms of highly injurious political ideologies. A clearer articulation of how these concepts operate independently and how they may or may not relate within the context of Pope Francis's teachings and actions would, in my view, significantly enrich the ongoing discussions and contribute to a more informed understanding of his papacy and its place in history. Such an analysis would allow for a more precise engagement with the Pope's critiques of contemporary societal structures and his proposals for a more humane and sustainable future, without the potential for misconstruing his intentions through the lens of a purely politcal ideology.

Lessons from Soldiers of God

In addition to my ongoing research surrounding Pope Francis and integral human development, my intellectual pursuits this year have been deeply shaped by my encounter with Dr. Sarah Shortall’s remarkable book, “Soldiers of God in a Secular World.” This work has proven to be an exceptionally impactful and profoundly thought-provoking piece of scholarly analysis, standing out as the most significant contribution to my understanding of modern Catholic thought that I have encountered.

Dr. Shortall’s insightful exploration of the vibrant and intellectually fertile 20th-century French theological renaissance has resonated with me on a profound level. Her meticulous research and nuanced analytical approach have illuminated a pivotal period in the development of modern Catholic theology, providing a much richer and more comprehensive understanding of the intellectual currents that continue to inform theological discussions and debates in the present day.

The book's detailed examination of the key intellectual figures who shaped this renaissance, along with its careful analysis of the central theological debates that animated this period, has not only significantly broadened my knowledge of this crucial historical context but has also offered invaluable context for understanding the theological challenges and opportunities facing the Church in our contemporary world. By delving into the intellectual dynamism of this era, Dr. Shortall provides readers with a deeper appreciation for the historical roots of many of the theological perspectives and concerns that continue to shape Catholic thought and practice. Her work serves as a powerful reminder of the enduring legacy of this period and its ongoing relevance for navigating the complexities of faith and reason in an increasingly secularized world. The insights gleaned from “Soldiers of God in a Secular World” have undoubtedly enriched my own intellectual journey and provided a valuable framework for further theological exploration.

Dr. Shortall’s central thesis is a wonderfully counterintuitive one: the aggressive secularization of French public life in the late 19th and early 20th centuries, which seemed designed to crush the Church, instead had the "productive rather than a destructive effect on Catholic theology" and ultimately "created the conditions for a renaissance in French Catholic thought.” The infamous Ferry Decrees of 1880, for instance, dissolved the Jesuit order in France, forcing its students and teachers into exile. A group of future theological luminaries, including Henri de Lubac, Gaston Fessard, and Yves de Montcheuil, thus completed their formation on the small Channel Island of Jersey.

This experience of exile—isolated from the French mainland but also from the immediate pressures of their superiors—fostered a uniquely intense and creative intellectual environment. It was here that these young men began to formulate their critique of the dominant, sterile neoscholasticism of their day. They found this official theology, with its rigid manuals and ahistorical bent, manifestly inadequate for speaking to the modern world.

In response to a perceived disconnect between the Church and the world, theologians advocated for a "ressourcement", a revival of the Church's foundational sources, notably the Church Fathers and Scripture. This theological endeavor was conceived not as a retreat from political engagement but as a form of "counter-politics." It aimed to address pressing contemporary issues, such as the ascent of fascism and the definition of human rights, by offering an alternative to secular frameworks. This approach reached its apex in the "spiritual resistance" against Nazism during World War II. Intellectuals like de Lubac and Pierre Chaillet employed theological discourse in the underground journal "Témoignage Chrétien" to combat the Nazi regime and fascism.

Pope Francis’s Integral & Anthropological Vision

Pope Francis's pontificate represents a tangible manifestation of the Catholic Church's profound "anthropological turn”. His theological contributions and pastoral initiatives should not be perceived as unprecedented innovations but rather as the natural and mature outgrowths of intellectual seeds sown nearly a century prior on the island of Jersey. This historical grounding underscores a significant thread of continuity, demonstrating how foundational transformations in the Church's comprehension of human nature have developed and now find their full expression in the integral and pastoral framework embraced by his papacy.

Therefore, Pope Francis's diverse actions, pronouncements, and reform efforts are not arbitrary but rather emerge as logical consequences of these preceding intellectual explorations. His leadership actively applied this refined understanding of humanity to the complex array of contemporary challenges confronting both the Church and the wider global community. This perspective furnishes a valuable framework for discerning the nuances and overarching trajectory of his leadership, revealing the intellectual bedrock upon which his pastoral approach was built. The insights from Jersey, representing an earlier yet crucial stage in the Church's self-understanding, have blossomed into the comprehensive and globally engaged ministry characteristic of Pope Francis's tenure. His papacy, viewed through this historical and intellectual lens, reveals a deep coherence between past reflections on the human person and present-day pastoral practice.

Rooted deeply in the currents of modern phenomenology and grounded in a comprehensive anthropological understanding of the human condition, the concept of Integral Human Development (IHD) serves as the bedrock upon which Pope Francis's social teachings are constructed. This pivotal concept articulates a vision of human progress that transcends purely material considerations, emphasizing the integral flourishing of "the whole person and every person." This aspiration encompasses all dimensions of human life – physical, intellectual, emotional, social, and spiritual – recognizing the inherent dignity and potential within each individual. Furthermore, IHD extends its scope to the collective, advocating for the conditions necessary for all people to achieve their full potential, thereby fostering a more just and equitable global community.

While indebted to the rich tradition of Catholic social thought, particularly drawing upon the seminal teachings of his predecessors, Pope St. Paul VI in his encyclical Populorum Progressio and Pope Benedict XVI in Caritas in Veritate, Francis imbues the concept of IHD with his own distinct emphasis. Notably, he underscores the profound interconnectedness that binds humanity to itself and to the natural world. This emphasis is powerfully articulated in his landmark encyclical Laudato Si', which presents a compelling vision of integral ecology, recognizing the inseparable link between social justice and care for our common home.

Furthermore, Francis's Jesuit formation deeply informs his understanding and articulation of IHD. The Ignatian tradition, with its emphasis on discernment, finding God in all things, and a commitment to social justice, resonates throughout his teachings on human development. This background contributes to his practical and action-oriented approach, urging concrete steps towards the realization of IHD in the lives of individuals and communities worldwide. The emphasis on interconnectedness, therefore, is not merely a theoretical assertion but a call to recognize our shared responsibility for one another and for the planet, urging a paradigm shift towards solidarity and integral well-being.

This principle is the foundation for his two great encyclicals. In “Laudato Si”, it leads to the concept of "integral ecology," the powerful assertion that we do not face "two separate crises, one environmental and the other social, but rather one complex crisis which is both social and environmental". This directly links the "cry of the earth" with the "cry of the poor," challenging the "technocratic paradigm" and "throwaway culture" that devalue both nature and human life. My own understanding of this integral ecology has been deepened by conversations on my Integral Facticity podcast, particularly with scholars like Sean Kelly,

Sam Mickey

, and

Matthew David Segall

who explore the intersections of ecology, politics, and religion from an integral perspective. In Fratelli Tutti, Francis offers the necessary social complement, calling for a "universal fraternity and social friendship" as the necessary conditions for caring for our common home and each other.

He sought to institutionalize this integral vision in the very structures of the Church. His most significant move was the creation of the Dicastery for Promoting Integral Human Development in 2017. This act merged four previously separate Pontifical Councils—Justice and Peace, the Council for Human and Christian Development (Cor Unum), The Pastoral Migrants and Itinerant People, and Health Care Workers—into a single body, reflecting his conviction that these issues are profoundly intertwined. Beyond this, his pontificate championed global initiatives like the Laudato Si' Action Platform, a program providing concrete pathways for communities to journey towards integral ecology, and the Economy of Francesco, a movement of young people working to build a more just and sustainable economy.

The Enduring Legacy of the Anthropological Turn

Dr. Sarah Shortall's concluding remarks in “Soldiers of God” offer a compelling analysis of the anthropological turn's enduring influence, revealing that the impact of this theological movement transcended the immediate context of the Second Vatican Council. Her epilogue meticulously demonstrates how the intellectual currents of the nouvelle théologie permeated and shaped a wide array of later theological and even secular philosophical schools of thought.

The expansive reach of this influence is evident in movements as distinct as Latin American liberation theology and Anglophone Radical Orthodoxy. Shortall shows how liberation theologians like Gustavo Gutiérrez, who studied directly with Henri de Lubac, drew upon the core insights of the nouvelle théologie to value "human action in history" and the "building of a just society," while also radicalizing the project from a "counter-politics" into a more direct political engagement. In a different context, post-liberal theologians associated with Radical Orthodoxy, such as

John Milbank

and William Cavanaugh, have also turned to the work of de Lubac to develop a robust theological critique of the modern secular state.

Perhaps most surprisingly, Shortall highlights the legacy of this turn in the "theological turn" of contemporary continental philosophy. She points to the "newfound interest in St. Paul among leftist philosophers such as Alain Badiou, Slavoj Žižek, and Giorgio Agamben". This unlikely convergence, she argues, stems from a shared suspicion between "Catholic antimodernism and secular postmodernism" of the Enlightenment's "cult of universal reason, the transcendental subject, and historical progress". This shows that the theological debates of the mid-20th century were already grappling with the very philosophical problems that would later animate postmodern, post-secular and so-called (now) post-liberal thought.

These theological and philosophical lines of inquiry meticulously examined by Shortall are not mere historical artifacts; they provide an indispensable framework for understanding the contemporary intellectual landscape. Indeed, they directly correlate with the dialogues I have sought to foster on the Integral Facticity podcast. The questions that preoccupied the nouveaux théologiens—how to articulate a vision for the common good beyond the confines of secular reason, how to critique the excesses of both individualism and collectivism, how to find meaning in a world that has, in many ways, lost its theological anchor—are precisely the questions that surface in my conversations with astute thinkers such as

Matthew McManus

and

Daniel Tutt

on the "Next Left" or

Cadell Last

and his work at the

Philosophy Portal

. The history Shortall uncovers offers a foundational theological genealogy for our present political and philosophical endeavors, making it clear that the contemporary search for a robust framework capable of transcending the limitations of purely secular reasoning is a project with deep and vital roots in the Catholic anthropological turn.

Conclusion

Pope Francis’s papacy, therefore, stands as a profoundly relevant phenomenon, holding deep resonance with the core mission of my own research endeavors at the Metapattern Institute. His global pastoral approach, characterized by an "integral vision," offers a powerful and practical validation of the theoretical framework I have been developing. This framework—encompassing the concepts of "integral facticity," "enactive fallibilism," and "integral humanism"—is fundamentally driven by a desire to overcome the pervasive fragmentation that defines modern thought. Pope Francis's integral vision, powerfully demonstrated in his actions, finds theoretical articulation in the work of numerous thinkers. These include a diverse group such as Ken Wilber, Jacques Maritain, Jürgen Habermas, Richard J. Bernstein, and prominent Canadian intellectuals like George Grant and Charles Taylor. Their collective efforts aim to provide a theoretical framework for the principles Pope Francis embodies in his practice.

The Catholic anthropological legacy, which finds such a potent contemporary expression in this integral vision, is not a static inheritance but a dynamic and evolving one. Its vitality is shaped through continuous and vital dialogue, particularly within local contexts. It is through my own ongoing engagement with the Jesuits of Canada and various individuals within the Archdiocese of Montreal that these broad theological concepts are also currently being tested, refined, and grounded in the concrete realities of human experience.

Ultimately, this essential reciprocity between a universal vision and local realities is a defining characteristic of the Franciscan pontificate. His most significant legacy will likely be his capacity to forge this productive connection, emphasizing that practices of careful discernment, transparent dialogue, and thoughtful contextualization are crucial for applying Catholic social teaching effectively. This approach transcends mere theory by actively motivating tangible involvement in the continuous effort of building a more unified and humane global society, offering essential resources and hopeful direction for tackling the intricate challenges of our time.