Theo.: CLERICALISM, JURIDICISM, AND TRIUMPHALISM (Final)

CLERICALISM, JURIDICISM, AND TRIUMPHALISM -

CONTEXT AND THINKING

   Although these three terms are rarely mentioned together, they frequently arise independently and subtly influence the faith of Christians. Discussing them is challenging and often leads to misunderstandings. Therefore, this piece, presented in a fragmentary form, aims to offer a brief perspective on their context and to share personal reflections on these phenomena through the lens of magisterial teaching and practical experience.  

Part I

CLERICALISM

Read HERE

Part II

JURIDICISM

Read HERE

Part III

TRIUMPHALISM

Triumphalism, as discussed in this third part, examines the negative factors—both visible and hidden—that arise within the Church and lead to unintended consequences for all Christians.

1. Definition and Meaning:

According to the Merriam-Webster Dictionary, the word "triumphalism" first appeared in 1964, defined as "the attitude that one religious creed is superior to all others" or "smug or boastful pride in the success or dominance of one's nation or ideology over others."(a) In this context, the term is considered primarily in its first sense. The term "triumphalism" was notably mentioned in the Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II by Bishop Emile De Smedt of Bruges, who criticized the notion of the Church as a "chain of triumphs of the Church militant"—an attitude even reflected in document titles such as "On the nature of the Church militant" and "On the members of the Church militant."(b) In summary, triumphalism is a mindset that views the Church as an unstoppable, ever-victorious force throughout history—one that expects universal praise for its leaders and often appears more concerned with preserving its own privileges and prerogatives than with advancing the salvation of all people. (c)

The origin of the word may be traced to "The Roman Triumph" (Triumphus), one of ancient Rome’s most celebrated and elaborate public ceremonies. This grand, highly orchestrated procession marked the highest honor a Roman general could receive, symbolizing not only military achievement but also the power and prestige of Rome itself. (d) In Catholicism, the term "triumph" is used symbolically to refer to God's victories as depicted in both the Old and New Testaments. Over time, however, especially in the 19th and 20th centuries, "triumph" evolved into "triumphalism"—a term that carries critical, and often negative, connotations.

2. The victory of God in the Old and New Testaments:

The Israelites' exodus from slavery in Egypt was a remarkable victory attributed to God, demonstrating both His love and His power to protect all His people. The image of God defeating Israel’s enemies strengthened their resolve to affirm their faith in Him, as "when it decided for God’s honor, honor and glory came to the people itself. When it chose God’s kingship, it decided at the same time for its own salvation, for God is a King of grace."(e) Their song of praise in Exodus 15:1–8 vividly highlights this truth:

"I will sing to the Lord, for he has triumphed gloriously;

    horse and rider he has thrown into the sea.

The Lord is my strength and my might,

    and he has become my salvation;

this is my God, and I will praise him,

    my father’s God, and I will exalt him.

The Lord is a warrior;

    the Lord is his name

[...]

The Lord will reign forever and ever." 

    

However, all these praises were expressions of human understanding, and God did not want Israel to interpret His victory solely through their own perspectives, given their concept of God as a secular king and His Kingdom as merely another worldly realm, which led to misunderstandings. In connecting their faith to "political-nationalistic elements," the Israelites recognized only that God "gave them a universal validity."(f) Yet, the ultimate victory was fully realized in, through, and with Jesus Christ.

The triumph revealed in Jesus’s life was fundamentally different from previous victories and challenged human expectations. Jesus accepted the poverty of human existence through the Incarnation (Lk 2:1–7; Mt 1:18–25), became a compassionate companion to the marginalized (Mt 8:1–4; Mk 1:40–45; Lk 5:12–15; Mt 9:1–13; Mk 2:1–17; Lk 5:17–32), served as a patient teacher (Mk 9:33–43, 45, 47–48; Lk 9:46–50), entered Jerusalem humbly on a young donkey (Jn 12:12–19), and ultimately sacrificed Himself for humanity (Mt 26–27; Mk 14–15; Lk 22–23; Jn 18–19). In doing so, Jesus demonstrated a triumph completely contrary to human thinking.

Therefore, Philippians 2:5–11 exalts His unique victory: "Therefore God also highly exalted him and gave him the name that is above every name [...] every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

3. The Phenomena of Triumphalism in the Church:

It is difficult to identify a specific historical event that exemplifies the term "triumphalism," aside from its first recorded usage in the Merriam-Webster Dictionary and Bishop Emile De Smedt. Moreover, concrete phenomena associated with this outlook are not easily pinpointed. Nonetheless, the Church acknowledges that this attitude has emerged and exerted a significant influence on all aspects of ecclesial life. Cardinal Joseph Ratzinger highlighted the tension between "skandalon and rock," referring to the contrast between "man’s capacity and God’s sovereign disposition."(g) This distinction is crucial: while many Christians embrace God’s power and live in the freedom of His grace, some, through their own efforts, attempt to replicate or control the very mystery of the Kingdom of God.

Pope Francis further notes that those who live in a spirit of triumphalism "in their inner depths do not believe in the Risen One and want to make a more majestic resurrection than that of Jesus." (h) This section humbly identifies a few concrete manifestations of triumphalism: spiritual worldliness, a miracle-seeking mentality, and a closed Church.

First, spiritual worldliness is a primary factor leading to triumphalism because it fosters arrogance rather than "humbly recognizing in wonder and thanksgiving the victory of God over and through human weakness" and accepting "the paradox of human impotence."(i) According to Pope Francis, such individuals seek shortcuts and avoid being "forged in the crucible of the cross," instead adopting "triumphalistic airs in their life, in their speech, in their pastoral work and in the liturgy."(j) This attitude can lead to skepticism, relativism, and an outlook tinged by cynicism, pessimism, or defeatism. Where spiritual worldliness breeds distrust rooted in anxious self-preoccupation, the humility of Christ shines as a guiding light for Christian life, reminding us that "Christian triumph is always a cross, yet a cross which is at the same time a victorious banner borne with aggressive tenderness against the assaults of evil."(k)

Second, a miracle-seeking mentality is another temptation that can reduce Christian faith to triumphalism. This tendency often emerges among impatient people who seek immediate results. Yet, as Pope Francis reminds us, "God saves us in time, not in the moment. Sometimes he performs miracles, but in ordinary life, he saves us in time… in history … (and) in the personal story." (l) Many Christians, when reading Sacred Scripture, fall into a mindset not unlike that of the Israelites after the Red Sea: seeking a God who provides material solutions—food, drink, healing, and security—rather than embracing the fullness of faith. In response, we look to Jesus Christ as the perfect example: He lived for more than 30 years in human dignity and rose from the dead after suffering and death on the cross. Through Christ, we learn to witness to His journey in our lives without becoming impatient for swift results.

Third, a closed Church characterized by a rigid hierarchy is also a warning sign. While this document addresses CLERICALISM and JURIDICISM, it is worth recalling Pope Francis’s words in Evangelii Gaudium: "The parish is not an outdated institution; precisely because it possesses great flexibility, it can assume quite different contours depending on the openness and missionary creativity of the pastor and the community."(m)

4. Personal Reflection

Triumphalism can manifest not only among the clergy but also in the everyday lives of laypeople. At times, it is easy to identify and address; at others, it may go unnoticed or prove more difficult to overcome.

Rather than offering a lengthy conclusion, let us allow these words from Pope Francis to resonate in our hearts and guide our daily examination of conscience:

 "Triumphalism is not Christian, it is not of the Lord. The daily journey in the presence of God, this is the way of the Lord."(n)

An another inspired idea about the triumphalism that come from pope Francis in Evangelii Gaudium that: 

"I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security. I do not want a Church concerned with being at the centre and which then ends by being caught up in a web of obsessions and procedures."(o)

To understand Pope Francis’ vision, we must see that he calls the Church today to be dynamic, missionary, and open to all people — not a Church that has fallen asleep on its victories. This renewed openness is not reserved for the ordained alone; it is the shared responsibility of the entire People of God. To show our love for the Church through humility and hospitality requires sacrifice. As Francis reminds us, a Church that truly goes out to encounter others will become ‘bruised, hurting, and dirty,’ yet these wounds are signs of authentic discipleship and a necessary path for the Church’s renewal.

Part IV: Conclusion

    

This writing is a humble effort to contribute to the Synodality of the Church. Although the Jubilee of Pilgrims has passed, the spirit of "Pilgrims of Hope" continues to resonate, reminding Christians of the joy found in an ecumenical Church. It is fitting to conclude by revisiting the early reflections on Clericalism, Juridicism, and Triumphalism offered by Bishop Emile De Smedt:

+ Triumphalism "corresponds little to reality, to the actual condition of the People of God, whom the humble Lord Jesus called the 'little flock.'"(p)

+ Clericalism: "It must be noted that hierarchical power is something merely transitory. It pertains to the state of pilgrimage. In the other life, in the definitive state, it will no longer have an object, for the elect will have reached perfection, the perfect unity in Christ. What remains is the People of God; what passes away is the ministry of the hierarchy."(q)

+ Clericalism: "This is not how a Mother [Church] speaks; such a way of proceeding is not only poor theology, but not even the way of speaking that a good mother could permit herself."(r)

It is my hope that this writing offers meaningful resources and insights for those who seek them.

Toronto, February 8th, 2026

Little Stream

Photos: Moon

Footnotes:

(a) Merriam-Webster.com Dictionary, s.v. “triumphalism,” accessed February 8, 2026, https://www.merriam-webster.com/dictionary/triumphalism.

(b)  Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II, vol. 1, part 4 (Rome: Typis Polyglottis Vaticanis, 1971), 142-144. 

Original Latin: Vita Ecclesiae praesentatur ac si esset concatenatio triumphorum militantis Ecclesiae; v . g. iam in ipso titulo 5 « de Ecclesiae militantis natura », « de membris Ecclesiae militantis »;

(c)  New Catholic Encyclopedia, 2nd ed, Vol. 14, (Detroit: Gale, 2003), 210.

(d) Frode Osen, "Roman Triumph: History, Significance, & Examples," Roman Empire, accessed February 8, 2026,

https://romanempirehistory.com/roman-triumph/

(e) Michael Schmaus, Dogma 3: God and His Christ, (New York: Sheed and Ward, 1971), 23.

(f) Ibid., 25.

(g) Cardinal Joseph Ratzinger, Called to Communion Understanding the Church Today, trans. Adrian Walker, San (Francisco: Ignatius Press, 1991), 72-73.

(h) Francis, https://www.vatican.va/content/francesco/en/cotidie/2013/documents/papa-francesco-cotidie_20130910_shame-triumphalism.html

(i) Cardinal Joseph Ratzinger, Called to Communion Understanding the Church Today, trans. Adrian Walker, San (Francisco: Ignatius Press, 1991), 73.

(j) Courtney Mares, "Pope Francis on Palm Sunday: True triumph is found in Christ’s humility," EWTN News, accessed February 8, 2026, 

https://www.ewtnnews.com/vatican/pope-francis-on-palm-sunday-true-triumph-is-found-in-christs-humility?redirectedfrom=cna

(k) Pope Francis, Evangelii Gaudium, (Vatican City: Libreria Editrice Vaticana, 2013), no. 85.

(l) "Pope Francis: triumphalism is a temptation of Christians," Vatican Radio, 2013-04-12, accessed February 8, 2026, 

https://www.archivioradiovaticana.va/storico/2013/04/12/pope_francis_triumphalism_is_a_temptation_of_christians_/en1-682289

(m) Pope Francis, Evangelii Gaudium, no.28

(n) "Pope Francis: triumphalism is a temptation of Christians," Vatican Radio.

(o) Pope Francis, Evangelii Gaudium, no.28

(p), (q), (r) Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II, vol. 1, part 4 (Rome: Typis Polyglottis Vaticanis, 1971), 142-144. 

Theo.: CLERICALISM, JURIDICISM, AND TRIUMPHALISM (Part II)

 CLERICALISM, JURIDICISM, AND TRIUMPHALISM -

CONTEXT AND THINKING

   Although these three terms are rarely mentioned together, they frequently arise independently and subtly influence the faith of Christians. Discussing them is challenging and often leads to misunderstandings. Therefore, this piece, presented in a fragmentary form, aims to offer a brief perspective on their context and to share personal reflections on these phenomena through the lens of magisterial teaching and practical experience.  

Part I

CLERICALISM

Read HERE

Part II

JURIDICISM

1. Vocabulary and Meaning:

   According to the Merriam-Webster dictionary, the word "juridical" was first recorded in use in 1502, with the senses: (1) relating to the administration of justice or the office of a judge, and (2) pertaining to law or jurisprudence; legal.(a) The term derives from the Latin "juridicus," which connects "jus" (meaning law) and "dicere" (meaning to point out or to declare).(b) Therefore, based on this etymology, "juridicism" can be understood as the tendency to prioritize the use of law as the principal means of exercising authority.

 Juridicism can be understood broadly, encompassing both philosophy and theology. However, within the scope of this writing, the focus is on theology—specifically, on how the Church and its authorities are perceived in relation to legislative and executive power. This essay particularly examines the phenomenon of the Church’s relationship with law (canon law) from a predominantly institutional perspective.

2. From the Old Testament:

   The Sinai covenant (Exodus 19–24) stands out as the defining event in which God provides clear laws to His people, most notably through the Ten Commandments. As Collins observes, “The Bible tells how the sons of Jacob, having gone down into Egypt and sojourned there a long time, were led thence by Moses and brought to Sinai, where they received that covenant and law which made them a peculiar people.”(c) However, the use of the term Torah to describe the covenant's content suggests guidance or instruction rather than a strictly legally binding code.

    How is it different between a normal law and the covenant with God? There are, of course, some similarities between ordinary law codes and the Sinai Covenant, but also significant differences. While this writing does not delve into all these distinctions, it can be generally observed that typical laws—such as those found in vassal treaties—are structured around mutual benefit for the parties in keeping the agreed terms, and include curses for those who violate the oath. In contrast, the Sinai Covenant (notably the Ten Commandments) contains no explicit curses. 

    Furthermore, the shadow of the laws could be mentioned clearly in the institutions of the tribal league, which were based on the covenant laws that God established with His people. "Since Israel’s tribal system persisted for so long, and since it provided the framework within which her sacred traditions and characteristic institutions achieved normative form,..."(d)

3. From the New Testament:

The role of Jesus Christ is emphasized in His teaching that:

"Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. Therefore, whoever breaks[d] one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven." (Mt 5:17-19)

During His earthly life, Jesus declared that His mission was to fulfill the laws proclaimed through the prophets. Yet, how can we account for the fact that Jesus often appeared to disregard certain Sabbath laws or engaged in debates with Jewish scribes? In truth, juridicism is not a recent development; it was already present during Jesus’ time, fostered by Jewish scribes, Pharisees, and priests. Jesus came to reveal to them the true meaning of the Commandments and whom they justify. Pope Francis addressed this question clearly:

"No! The Commandments exist, but they do not justify us. What justifies is Jesus Christ. The Commandments must be observed, but they do not give us justice; there is the gratuitousness of Jesus Christ, the encounter with Jesus Christ that freely justifies us. The merit of faith is receiving Jesus."(e)

4. From the Church’s actual situation:

    According to A. Dulles, “the visibility of the Church has been a standard feature of Roman Catholic ecclesiology from the late Middle Ages until the middle of the present century.”(f) As a result, the Church has sometimes fallen into the trap of emphasizing the apparatus of authority as the central formal aspect of its society. Nevertheless, throughout history, the Church has consistently proclaimed that its foundation is the eternal and sacred establishment of Christ. The Church fulfills its mission through teaching, sanctifying, and governing. In this context, juridical expressions serve as valuable instruments that support the Church in fulfilling her obligations.

    In the nineteenth century, A.S. Khomiakov brought attention to juridicism within the Church. As a leading figure of early Slavophile thought and a prominent lay theologian in Russian Orthodoxy, he and his movement criticized the Roman Catholic Church for several reasons:

"Roman Catholicism had turned Christianity into a state by its absorption of Roman law and its exaltation of a legalistic hierarchy. This hierarchy, apart from and above the faithful, culminated in a despotic papacy. It possessed an enforced external unity without inner freedom."(g)

    Nevertheless, from his religious populist perspective, Khomiakov continued to promote Russia’s ancient patriarchal traditions, believing that these traditions would ultimately triumph over juridicism, even overwhelming the West and the Catholic Church. While such assumptions are somewhat limited in scope, they nonetheless provide a valuable basis for reflecting on the Church’s historical development.

    Today, juridicism continues to persist within the Church, often intertwined with its hierarchical structures, institutions, and laws—sometimes in ways that are difficult to recognize without careful attention. For instance, a diocese might overemphasize juridical requirements, leading to the refusal of marriages or sacraments in many situations; a pastor with authority may use strict laws to reprimand or control laypeople; or a team of parish leaders might exploit their positions to apply rigid laws without compassion.

5. From the Church's perspective:

    Sometimes, people hold negative views of the laws or institutions of the Church because they fail to distinguish between the essence and the functions of these laws. It is important to differentiate between "juridical expressions" and "juridicism," as well as between "institutional expressions" and "institutionalism." These pairs differ both in essence and in function. While juridicism and institutionalism use laws and institutions as instruments of exploitation or control, authentic juridical and institutional expressions act selflessly. The former are rooted in secular values, whereas the latter are grounded in the authority received from Christ to teach, sanctify, and govern.

    At their core, laws serve as instruments to incorporate Christians into the life of the Church and enable them to receive God's salvation. As Pope Benedict XVI emphasizes, “Ecclesiastical institutions and juridical organizations are not intrinsically evil; on the contrary, to a certain degree they are simply necessary and indispensable.”(h) However, in their function, these structures sometimes risk becoming an end in themselves, “setting themselves up as the essence of the Church and thus prevent us from seeing through to what is truly essential.”(i)

    Moreover, juridicism in society is often linked to politics, with leaders of social groups striving to achieve effective governance. While there may be some superficial similarities between secular society and the Church in the application of juridical terms—such as the regulation of human behavior or the pursuit of unity—their underlying purposes differ greatly. Unlike ordinary social or political movements, the Catholic Church’s ultimate goal is union, which forms the very essence of her existence. As such, “the juridical expression of unity in the office of Peter’s successor and in the necessary dependence of the bishops both on one another and on him belongs to the core of her sacred order.”(j) Furthermore, as Avery Dulles notes, “the Church is essentially a society—a ‘perfect society’ in the sense that it is subordinate to no other and lacks nothing required for its own institutional completeness.”(k)

    After the Second Vatican Council, the Church placed greater emphasis on union through ecumenical dialogue. This movement gradually emerged as an alternative to the strictly juridical and institutional vision of the Church. However, this shift does not mean that the Church has lost her sacred order; rather, the order is softened and transformed through the pursuit of unity, aided by the ecumenical movement and the grace of the Holy Spirit. Nevertheless, even prior to the ecumenical dialogue, Lumen Gentium affirmed that the Church possesses "a juridical form and is animated by charity [...] 'in hierarchical communion.'"(l)

6. From personal reflection:

    The word "juridicism" is seldom found in formal definitions or openly acknowledged. Nonetheless, it is important to recognize that this phenomenon continues to persist subtly within the Church, undermining both the Church itself and the faith of its members. Many Christians experience dissatisfaction when confronted with strict legalism, hierarchical structures, or the overreach of authority by bishops, priests, or parish leaders.

    At the same time, the Church deals with visible realities, and juridical applications play a legitimate role in maintaining balance among the faithful and in guiding them toward God, who is invisible. However, these institutional expressions must remain true to their function as instruments, rather than becoming ends in themselves and "setting themselves up as the essence of the Church and thus prevent[ing] us from seeing through to what is truly essential." (m)

    Following the Second Vatican Council, the Church gradually adopted a communion ecclesiology (n) that emphasized ecumenical engagement. In this context, the Church moved away from juridicism and instead promoted juridical practice as a means of fostering unity. All Christians are therefore called to participate in building this unity by shaping their lives according to both the juridical and moral standards of the Church.

    All Christians are called to exercise discernment in distinguishing between the shadows of "juridicism" and "institutionalism," which can easily be confused with authentic juridical and institutional expressions. Ultimately, such discernment can only be cultivated by remaining close to Sacred Scripture, Apostolic Tradition, and the Church’s magisterial teaching.

    Finally, this writing finish this part with declaration of pope Francis:

"This teaching on the value of the law is very important, and deserves to be considered carefully so as not to fall into misunderstandings and take false steps. It will do us good to ask ourselves whether we still live in the period in which we need the Law, or if instead we are fully aware of having received the grace of becoming children of God so as to live in love."(o)

Little Stream 

Photos: Moon

Toronto 04/02/2026

Footnotes: 

(a) Merriam-Webster.com Dictionary, s.v. “juridical,” accessed February 3, 2026, 

https://www.merriam-webster.com/dictionary/juridical.

(b) Collins English Dictionary, s.v. “juridical,” accessed February 3, 2026,

https://www.collinsdictionary.com/dictionary/english/juridical.

(c) John J. Collins, Introduction to Hebrew Bible, 4th edition, Chapter 3: Exodus and Conquest (Minneapolis: Fortress Press)

(d) Ibid., Chapter 4, the Constitution of early Israel.

(e) Pope Francis, GENERAL AUDIENCE - Paul VI Audience Hall Wednesday, 18 August, 2021, accessed February 3, 2026, https://www.vatican.va/content/francesco/en/audiences/2021/documents/papa-francesco_20210818_udienza-generale.html

(f) Avery Dulles, Models of the Church, expanded edition, Chapter 2: The Church as Institution, (Doubleday, 2002).

(g) New Catholic Encyclopedia. 2nd ed. Vol. 8. Detroit: Gale, 2003, 165.

(h)  Joseph Cardinal Ratzinger, Called to Communion Understanding the Church Today, trans. Adrian Walker, San (Francisco: Ignatius Press, 1991), 142.

(i) Ibid.

(j) Ibid., 94.

(k) Avery Dulles, Chapter 2: The Church as Institution

(l) Vatican Council II. Lumen Gentium. Appendix From the Acts of the Council, no.2, November 21, 1964. https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html.

(m) Joseph Cardinal Ratzinger, Called to Communion Understanding the Church Today, 142.

(n) Edward P. Hahnenberg, Ministries A relational Approach, (New York: The Crossroad Publishing Company, 2003), 117.

(o) Pope Francis, GENERAL AUDIENCE - Paul VI Audience Hall

Wednesday, 18 August, 2021 accessed February 3, 2026, https://www.vatican.va/content/francesco/en/audiences/2021/documents/papa-francesco_20210818_udienza-generale.html

Theo.: CLERICALISM, JURIDICISM, AND TRIUMPHALISM (Part I)

CLERICALISM, JURIDICISM, AND TRIUMPHALISM -

CONTEXT AND THINKING

   Although these three terms are rarely mentioned together, they frequently arise independently and subtly influence the faith of Christians. Discussing them is challenging and often leads to misunderstandings. Therefore, this piece, presented in a fragmentary form, aims to offer a brief perspective on their context and to share personal reflections on these phenomena through the lens of magisterial teaching and practical experience.  

Part I

CLERICALISM

1. From the Synod's Conference context:

On October 25th, 2023, Pope Francis addressed the 18th General Congregation of the Synod Assembly, drawing special attention to the issue of clericalism (a), which he noted strongly affects all attendees even before the official sessions begin. He recalled the image of the People of God as encompassing both saints and sinners, with the Beatitudes and Matthew 25 serving as sources of inspiration for his reflections. According to Pope Francis, the People of God "have a soul" and "are conscious of their dignity." He further emphasized that leadership in the Church is fundamentally different from secular leadership: "Jesus did not choose any political models of his time for his Church," and Church leaders are not a "closed corporation." Notably, Pope Francis highlighted that "the members of the Hierarchy come from this people, and we have received the faith from this people, generally from our mothers and grandmothers."

Nevertheless, Pope Francis highlighted many negative situations, such as when "ministers go too far in their service and mistreat the people of God, they disfigure the face of the Church with machismo and dictatorial attitudes." He specifically condemned practices like having "a price list" for sacramental services in some parish offices, comparing it to a supermarket, and warned against turning the Church into a "supermarket of salvation," with priests acting as mere employees of a multinational company. Concluding his remarks, Pope Francis declared: "Clericalism is a scourge, it is a blow. It is a form of worldliness that defiles and damages the face of the Lord’s bride; it enslaves the holy, faithful people of God."

2. From the historical context:

"Clerical" is a term that originated in the Middle Ages, used to describe anything "relating to clerics and the clergy." In the 20th century, it was often understood to refer to clerical men or laypeople who, with varying degrees of success, defended the rights of the Church, particularly those of the pope as a temporal sovereign (b). As recognition of the Catholic Church’s temporal sovereignty and the authority of popes, bishops, and priests grew, the term "clericalism" emerged in 1865 among Italians who opposed these authorities. By 1883, English journalists had adopted the word, and within a few decades, "clericalism" came to signify "any excessive intervention of religion in public affairs, or any attempt by religion to dominate the state."

Several historical events marked the rise of anti-clerical movements. The phrase "Le cléricalisme, voilà l’ennemi!" ("Clericalism, there is the enemy!") became famous through Léon Gambetta, a French lawyer and Republican politician, in 1877. During this period, defiance of clerical authority was widespread. Some countries used these movements to achieve national unification, while others sought to separate the Church from the state. The focus here is less on Gambetta’s specific speech and more on the broader context of negative attitudes that fueled anti-clericalism—Gambetta’s statement being a clear expression of these sentiments.

Politically, Napoleon III (1808 - 1873) had attempted to establish the federal countries among Austria, Italy, and France against Prussia (c). At the same time, the Vatican Council on 1869 defined the Infallibility which generated a strong wave of opposition embodied in the "culture struggle" (Kulturkampf) 1871-1887 of the German chancellor Otto von Bismarck to govern the Roman Catholic church under state controls, the May Laws of Adalbert Falk which strictly subjected religious training and even over ecclesiastical appointments.(d)

Religiously, the relationship between Catholics and Protestants in France was a fragile one, profoundly shaped by the Edict of Nantes, enacted by King Henry IV in 1598. This edict granted Protestants the freedom of public worship in certain areas and provided them with full civil rights, including access to education and the legal system (the Chambre de l’Édit court settled disputes arising from the edict between Catholics and Protestants)(e). However, religious tensions persisted and were strongly voiced by both Catholic priests and Protestant pastors. Ultimately, the Edict of Nantes was revoked in 1685, but its influence—and the tensions it sought to address—had a lasting impact on French society.

3. From personal thinking:

Clericalism, whether acknowledged or not, has persisted throughout human history. Reflecting on history is not simply about criticizing the past, but about understanding its relevance to the present and future, where clericalism continues to manifest in various forms. As Pope Francis explained, "When ministers go too far in their service and mistreat the people of God, they disfigure the face of the Church with machismo and dictatorial attitudes." As a result, the Church faces the ongoing challenge of laypeople being hurt by the actions of some pastors.

We might ask why Pope Francis began the Synod Assembly with such a pointed statement about clericalism in the Church, or consider whether we ourselves recognize clericalism in daily life, even without the outcry of the “lambs.” To fully grasp the significance of the Pope's address, it is necessary to understand the ecumenical aims of the Second Vatican Council.

1. "I like to think about the Church as the faithful people of God, saints and sinners." This view is not unique to Pope Francis, but is rooted in the Church’s teaching as expressed in Lumen Gentium (LG)(f), chapter II, which discusses the People of God. Both LG and Pope Francis emphasize the inclusive role of all members within the Church: "All men are called to belong to the new people of God. Wherefore this people, while remaining one and only one, is to be spread throughout the whole world and must exist in all ages, so that the decree of God's will may be fulfilled" (LG, no.13).

2. The role of ordained ministry is fundamentally one of service. Pope Francis emphasizes this by remarking, "How naturally we speak of the princes of the Church, or of episcopal promotions as getting ahead career-wise!" Some may be surprised when the Pope addresses the phenomenon of viewing ordination as a career that can bring personal or familial benefits. However, this is a reminder echoed in Lumen Gentium: "Bishops, therefore, with their helpers, the priests and deacons, have taken up the service of the community" (LG, no.20).

3. Laypeople—"for in one Spirit we were all baptized into one body" (LG, no. 7)—are not servants of pastors, but participants in various degrees of the Church’s ministry, since they are "sharers in the priestly, prophetical, and kingly functions of Christ" (LG, no.31). While priests, as ministerial priests, are tasked with teaching and guiding the laity, laypeople should remain aware that their responsibilities involve active participation, not passive submission as "slaves" of the Church hierarchy.

Little Stream

Photos: Moon

Toronto, 31-01-2026

(a) Francis. “Clericalism Defiles the Face of the Church.” L’Osservatore Romano, October 25, 2023. https://www.osservatoreromano.va/en/news/2023-10/ing-043/clericalism-defiles-the-face-of-the-church.html.

(b) New Catholic Encyclopedia. 2nd ed. Vol. 3. Detroit: Gale, 2003, 802.

(c) George Huntston Williams, “Reviewed Work(s): The Papacy and European Diplomacy: 1869–1878 by Lillian Parker Wallace,” Church History 17, no. 4 (December 1948): 350–352.

(d) “Kulturkampf.” Encyclopaedia Britannica. https://www.britannica.com/event/Kulturkampf.

(e) “Edict of Nantes.” Encyclopaedia Britannica. https://www.britannica.com/event/Edict-of-Nantes.

(f) Vatican Council II. Lumen Gentium. November 21, 1964. https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html.