Bad Popes in History: Does Their Guilt Mean You Should Abandon Catholicism?

 

The history of the Catholic Church includes remarkable leaders, saints, and reformers, but it also includes a number of “bad popes” — those who acted in ways that were immoral, corrupt, or deeply unworthy of their office. This fact often raises the question: should Catholics renounce their faith because of the bad actions of some popes? To address this, we must look at how the Church understands the role of the pope, the foundation of Catholic faith, and how scripture, tradition, and history provide a framework for understanding the Church even amid failures.

1. Scriptural Foundation and the Nature of the Church

The Catholic Church’s foundation is based on the belief that Jesus Christ established the Church and entrusted Peter and his successors with a special role (Matthew 16:18-19: “You are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it”). Catholic teaching holds that the Church is both divine and human. As the Catechism of the Catholic Church explains, the Church is “at once holy and always in need of purification” (CCC 827). This means that, while it seeks holiness, it includes human members capable of sin.

The Apostle Paul also acknowledges the reality of human weakness in leadership. In 2 Corinthians 4:7, he describes the gospel as a “treasure in jars of clay,” indicating that while the message is divine, it is carried by imperfect human beings. Thus, the Catholic Church believes that the institution itself, rooted in Christ’s promises, remains faithful to its mission, even if some leaders fail morally.

2. Historical Examples of “Bad Popes”

There is no question that some popes have behaved poorly. Notorious examples include:

• Pope Stephen VI (896-897): Known for the “Cadaver Synod,” he ordered the body of his predecessor, Pope Formosus, to be exhumed and put on trial in a bizarre spectacle.
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• Pope John XII (955-964): His papacy was marked by scandalous behavior, including accusations of immoral and violent acts.
• Pope Alexander VI (1492-1503): Perhaps the most infamous Renaissance pope, Alexander VI (Rodrigo Borgia) was known for nepotism, corruption, and fathering children while pope.

However, Catholic teaching does not require the pope to be sinless; it requires him to protect and teach the faith faithfully. As St. Thomas Aquinas noted, the moral life of a pope does not alter the validity of his office or the truth of his teachings on faith and morals. This distinction is vital for understanding how the Church views “bad popes.” Dr. Eamon Duffy, a noted historian of the papacy, points out that even morally flawed popes did not change the core teachings of the Church.

3. Church Councils and Saints on Scandal and Faithfulness

Throughout Church history, saints, theologians, and councils have acknowledged scandals in the Church and have offered guidance to remain steadfast despite failures among leaders.

• St. Catherine of Siena: In the 14th century, during the Avignon Papacy and times of corruption, she called for reform with great boldness, but she never abandoned her faith in the Church. Instead, she emphasized fidelity to Christ and sought reform within.

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• The Council of Trent (1545-1563): One of the primary goals of the Council was to address corruption and moral laxity within the Church, especially among the clergy. Instead of renouncing the Church, the Council reinforced key doctrines and undertook significant reforms. As Dr. John O’Malley, a historian on Church councils, states, the Council of Trent helped reform the clergy without undermining the Church’s foundational beliefs.

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4. Apostolic Fathers and Early Church Tradition

The early Church fathers also warned about bad leaders and how the faithful should respond.

• St. Cyprian of Carthage: Writing in the 3rd century, St. Cyprian cautioned against abandoning the Church even in times of scandal. He famously said, “He cannot have God for his father who has not the Church for his mother,” urging Christians to remain united with the Church, despite any corruption that might arise within its ranks.

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• St. Augustine: Augustine confronted the Donatists, who claimed that the validity of the sacraments depended on the holiness of the priest. Augustine argued that sacraments derive their power from Christ, not the moral state of the clergy. This teaching reassures Catholics that their faith is rooted in Christ’s work, not in the personal integrity of every leader.

5. Theological and Ethical Perspectives on Faith Amid Scandal

Theologians and ethicists address whether personal failures among leaders should cause people to abandon their faith:

• Catholic theologian Hans Urs von Balthasar argued that the Church’s holiness comes from Christ, not from its individual members. He noted that even amid sin, the Church remains the “bride of Christ.”
• Protestant theologian Dietrich Bonhoeffer, a fierce critic of church corruption, emphasized faithfulness to Christ, even within flawed institutions, reminding Christians to seek reform rather than abandon the community of faith.

6. The Infallibility of the Papacy and Church Doctrine

Catholic teaching on papal infallibility, defined by the First Vatican Council in 1870, is often misunderstood. Infallibility applies only when the pope makes a formal declaration on faith or morals, ex cathedra (from the chair of St. Peter). It does not mean that every action or statement made by a pope is infallible. This doctrine reassures Catholics that despite human failings, the core teachings of the Church are protected by the Holy Spirit.

The Catechism of the Catholic Church (CCC 891) explains that infallibility is not a blanket endorsement of all papal actions but a protection of doctrinal truth. This distinction allows Catholics to recognize the difference between faith in Church teachings and the moral behavior of individual popes.

7. Objective Historical Perspectives

Historians and scholars outside the Church have also examined the role of the “bad popes” and what their actions mean for Catholic belief.

• Dr. Eamon Duffy and Dr. Jaroslav Pelikan, respected historians of Christianity, emphasize that while individual popes sometimes acted scandalously, the institution as a whole has retained a remarkable continuity in doctrine. They argue that faith is based on the Church’s teachings and Christ’s promises, not on the personal holiness of each leader.

• Rodney Stark, a sociologist of religion, has observed that most major religions encounter moral failures among their leaders but notes that Catholicism’s continuity in teaching and practice, even amid scandal, suggests an institutional resilience that cannot be undermined by individual moral failures.

8. Scripture and Tradition’s Guidance on Perseverance

The New Testament addresses the challenge of faith amid human failure. In Matthew 23:2-3, Jesus warns His followers about the hypocrisy of the Pharisees, saying, “The scribes and Pharisees sit on Moses’ seat, so do and observe whatever they tell you, but not the works they do.” This passage highlights that while leaders may falter morally, their teaching office remains significant.

The Letter to the Hebrews (Hebrews 12:1-2) urges Christians to keep their eyes fixed on Jesus, the “founder and perfecter of our faith,” rather than being deterred by human weakness. This aligns with Catholic teaching that while individual leaders may fail, the faith itself remains centered on Christ.

Conclusion

While the history of the papacy includes some morally unworthy leaders, Catholics are not called to renounce their faith because of them. The Church is a divine institution sustained by Christ’s promises and the Holy Spirit, with a mission that transcends the failures of its members. Church teachings, as reinforced by scripture, the saints, councils, and theological reflection, emphasize that faith in the Church is rooted in Christ, not in the personal sanctity of each pope.

In the words of St. John Chrysostom, “The road to hell is paved with the skulls of erring priests, with bishops as their signposts.” This vivid reminder encourages Catholics to seek holiness and reform, but it does not suggest abandoning the faith. Instead, Catholics are called to trust in the Church’s divine foundation, striving for reform and renewal, as they rely on the promises of Christ, who declared, “I am with you always, to the end of the age” (Matthew 28:20).

Catholics & Politics

 

The Catholic Church, Christianity, and Political Participation: A Balanced Perspective

The question of Christian involvement in politics has been a source of rich dialogue and debate across centuries. While some Christians advocate for active engagement in political life as a means of promoting justice and the common good, others emphasize a life of separation from worldly affairs, aligning solely with the Kingdom of God. Drawing from Scripture, the teachings of the Catholic Church, and Protestant perspectives, this reflection examines the role of Christians in politics and the balance between active participation and spiritual detachment.

1. Scriptural Foundations: Engaged, but Set Apart

The Bible provides insights into how believers are to navigate their relationship with earthly governments. In the New Testament, St. Paul urges Christians to “be subject to the governing authorities” (Romans 13:1) and writes that governments exist to promote order and justice, an idea echoed by St. Peter, who advises Christians to “fear God, honor the emperor” (1 Peter 2:17). However, while Jesus acknowledges the legitimacy of government authority, His response to the Pharisees—“Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17)—indicates a clear distinction between political obligations and spiritual devotion.

Jesus also reminds His followers that His Kingdom is “not of this world” (John 18:36), suggesting a perspective that transcends political affiliation. Early Christians, including Apostolic Fathers like Tertullian, often refrained from public office, seeing political engagement as potentially conflicting with their faith, especially under pagan rule.

2. Catholic Social Teaching and Political Responsibility

The Catholic Church’s position on political involvement has developed over time, shaped by a belief that Christians are called to work for the common good and uphold moral values within society. The Catechism of the Catholic Church teaches that participation in public life is a duty: “Submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one’s country” (CCC 2240). Thus, the Church encourages voting and responsible civic participation as expressions of one’s faith.

However, the Church also cautions against becoming too entangled in politics. In Gaudium et Spes, the Second Vatican Council taught that while Christians should engage in society to promote justice, they must remember their primary allegiance to God, which prevents them from compromising Gospel values for political gain (Gaudium et Spes, 76). The Church, therefore, advises Catholics to engage critically with politics, avoiding blind allegiance to any party or ideology.

Pope John Paul II elaborated on this balance, urging Catholics to view political involvement as a means of advancing human dignity and the common good. His encyclical Christifideles Laici emphasizes that the lay faithful have a unique role in transforming society and should contribute “to the sanctification of the world from within” (Christifideles Laici, 15). By bringing their faith into public life, Catholics can work to build a just society that reflects Gospel values.

3. Running for Office: A Call to Serve the Common Good

The Church also addresses the potential for Catholics to hold public office, provided they see it as a vocation to serve, rather than a means of gaining power. The Compendium of the Social Doctrine of the Church encourages Catholics to consider political office as a way of pursuing the common good, provided they prioritize moral principles and human dignity (Compendium, 565). St. Thomas Aquinas argued that rulers have a responsibility to promote justice, warning that power can corrupt if pursued for selfish ends.

Pope Francis echoes this, advising Catholics in public life to promote “a true politics that puts human dignity and the common good first” (Fratelli Tutti, 154). Political leaders, in this view, should be guided by humility, compassion, and a desire to protect the most vulnerable. Thus, Catholics may view political office as a means of service, provided they remember that their primary allegiance is to God.

4. A Protestant Perspective: Active Engagement vs. Spiritual Detachment

Protestant views on politics vary widely, but many denominations encourage responsible engagement with society. The Protestant Reformer Martin Luther argued that God operates in two realms: the “kingdom of the world” and the “kingdom of God.” While the former is governed by civil law and authority, the latter is ruled by grace. Luther believed Christians could serve in public office without compromising their faith, as long as they pursued justice and acted ethically.

The Anabaptist tradition, however, is more cautious about political involvement. Anabaptists, including the Mennonites, have historically advocated for pacifism and separation from secular government, emphasizing allegiance to God’s Kingdom over any earthly authority. This view aligns with Jesus’ call for His followers to be “in the world but not of the world” (John 17:16), focusing on spiritual matters rather than worldly concerns.

Evangelicals and other Protestant denominations often embrace political engagement, particularly when issues like religious freedom and social justice are at stake. Influential Protestant theologians such as Reinhold Niebuhr argued for a “Christian realism” that acknowledges human imperfection but also recognizes the need for Christians to influence society positively. Niebuhr warned against idealism, emphasizing that Christian engagement in politics must be realistic, focusing on attainable goals that uphold justice and peace.

5. Political Neutrality and Pacifism: The Call to Spiritual Detachment

Throughout Christian history, some have argued that political neutrality or detachment is preferable. Early Christian communities largely refrained from political involvement, focusing instead on building the Kingdom of God. Tertullian and Origen were early proponents of Christian pacifism, advocating for a stance of non-violence and separation from secular government, which they saw as often morally compromised.

St. Augustine provided a nuanced view, suggesting that Christians are “citizens of two cities”: the earthly city and the City of God. In The City of God, Augustine argued that while Christians must live in the world, their ultimate allegiance lies with God’s Kingdom. Political systems, he believed, are temporary and imperfect, often marked by corruption. This perspective has influenced many Christian thinkers, who emphasize that while Christians can participate in politics, they must do so with detachment and humility, recognizing that true justice comes only from God.

6. Modern Catholic Guidance on Political Engagement

Pope Benedict XVI advised Catholics to approach politics as an opportunity for charity in truth, stating, “The Church cannot and must not take upon herself the political battle” (Deus Caritas Est, 28). He cautioned against letting political power overshadow the Church’s mission, encouraging Christians to be active citizens but also to avoid letting politics dominate their lives.

Pope Francis, in Fratelli Tutti, called for a “better kind of politics,” one rooted in charity, humility, and concern for the marginalized. Francis advocates for political systems that prioritize the dignity of every person, noting that Christians should bring a spirit of service and compassion to public life. He frequently warns against nationalism and divisiveness, reminding Catholics that the Church is universal and that love transcends borders and political affiliations.

7. Balancing Allegiance to the Kingdom of God and Earthly Participation

Christians face a delicate balance between participating in earthly governments and recognizing their ultimate citizenship in the Kingdom of God. Jesus’ words remind Christians that while they are in the world, they are not “of the world” (John 17:16). For Catholics, this means that while political engagement is often necessary, it should never overshadow the primary mission of living out the Gospel and serving others.

The Second Vatican Council reinforced this, teaching that “the Church…serves as a leaven and as a kind of soul for human society” (Gaudium et Spes, 40). This vision suggests that Christians should see their involvement in the world as a way of promoting values that reflect the Kingdom of God, such as peace, justice, and love. However, they must always prioritize their faith and remain focused on the ultimate hope of eternal life with God.

Conclusion: An Informed, Balanced Approach

Catholic and other Christian teachings offer a balanced approach to political engagement, encouraging participation that upholds justice, compassion, and the common good. Christians are called to participate in politics thoughtfully, using their influence to build a just society, yet without becoming overly attached to worldly power or ideologies.

For Christians, the ultimate focus remains the Kingdom of God. Political engagement, when done with humility and purpose, is a way of working toward a world that reflects God’s love and justice. The Church’s stance is clear: Christians should engage in politics but remain grounded in their faith, recognizing that true peace and justice are found in God alone.

Related: 

American Exceptionalism: Its Relevance Today and a Catholic Perspective

How Should Catholics and Other Christians View the 2024 Re-election of President Trump? A Faithful, Objective Approach

The Catholic Faith and Veterans Day: A Reflection on Patriotism, Peace, and Christian Duty

American Exceptionalism: Its Relevance Today and a Catholic Perspective

 

The recent presidential election in my country, the United States, has prompted me to reflect deeply on how I view my nation and my identity. I still hold to the idea of "American Exceptionalism"—the belief that the United States has a unique mission and set of values that set it apart from other nations and a responsibility to share these values with the world. However, as a Catholic, I am also a citizen of the temporal Kingdom of God on earth and the spiritual Kingdom of Heaven, which transcends all national borders and worldly politics. While I feel strong patriotism for my country, I am called to care about all people and all nations, seeking the global common good and recognizing all people as fellow children of God.

Ultimately, I identify as a Catholic Christian first—a citizen of God’s Kingdom before any earthly nation, including my own. Thus, while I value American exceptionalism and patriotism, I recognize the need to balance this with my commitment to the Kingdom of God and my solidarity with all humanity, regardless of borders. Let’s take a closer look at what this means.

American Exceptionalism: Its Relevance Today and a Catholic Perspective

American exceptionalism—the idea that the United States holds a unique mission and set of values that distinguish it from other nations—has long influenced American identity and politics. Proponents trace its roots to the nation’s founding principles, emphasizing freedom, democracy, and individual rights. For Catholics and Christians, however, engaging with American exceptionalism involves balancing pride in their country with a commitment to the universal values of the Gospel. This reflection examines the concept’s historical roots, its relevance today, and Catholic teaching’s nuanced perspective on patriotism, justice, and global solidarity.

Historical Foundations and Meaning of American Exceptionalism

American exceptionalism draws upon the notion that the United States has a distinctive role and destiny in human history. Its origins can be traced back to the Puritan settlers who, in the 17th century, viewed their New World mission as a “city upon a hill”—a beacon of Christian virtue, as articulated by John Winthrop in 1630. This belief was later embodied in the writings of the Founding Fathers, who saw the newly formed republic as an experiment in liberty and democracy. Thomas Jefferson’s words in the Declaration of Independence, affirming that “all men are created equal” with “unalienable Rights,” underlined this unique mission.

However, historical interpretations of American exceptionalism vary. Some scholars and historians argue that it has been used both as a moral aspiration and as a justification for U.S. political and military actions worldwide. Alexis de Tocqueville, a 19th-century French observer, described America as “exceptional” in its commitment to equality and democracy but cautioned against the dangers of pride and isolationism. Thus, while many see exceptionalism as a force for good, others warn of its potential to foster national superiority at the expense of global cooperation and humility.

The Relevance of American Exceptionalism Today

In an increasingly interconnected world, the concept of American exceptionalism is sometimes seen as outdated or overly nationalistic. Issues like global migration, climate change, and economic inequality underscore the need for international collaboration and solidarity. Critics argue that American exceptionalism can foster a sense of isolationism or unilateralism, preventing the United States from engaging effectively in global partnerships. At the same time, many Americans continue to view their country’s democratic principles and freedoms as a model for other nations, suggesting that the idea remains relevant as an ideal worth pursuing.

However, American exceptionalism’s place in public discourse has evolved. In a polarized political landscape, interpretations differ significantly across ideological lines. Some view it as an expression of national pride and resilience, while others worry that it may encourage self-interest over global responsibility. For Catholics and Christians, the challenge lies in discerning how to reconcile patriotic pride with a call to love and serve all humanity.

Catholic Teaching on Patriotism and the Common Good

The Catholic Church encourages patriotism as a natural expression of gratitude and love for one’s homeland. The Catechism of the Catholic Church (CCC 2239-2240) teaches that “the love and service of one’s country follow from the duty of gratitude and belong to the order of charity,” emphasizing that good citizenship is a moral duty. However, Catholic teaching also insists that patriotism must be rightly ordered and always subordinate to the Gospel’s call to universal charity and justice.

St. John Paul II consistently advocated for a healthy patriotism that fosters unity and respect for all nations. In his 2005 work, Memory and Identity, he distinguished between true patriotism and “exclusivist nationalism,” cautioning that national pride should never become hostile toward others or lead to national isolation. Rather, patriotism should inspire service to the common good, locally and globally. Pope Francis has echoed this, urging Christians to avoid insular attitudes that view other nations with suspicion, noting in Fratelli Tutti that “love of one’s own country is a virtue, but…we are also called to love all people as brothers and sisters” (Fratelli Tutti, 141).

Thus, while the Church recognizes the value of national pride, it warns against a nationalism that disregards the universal dignity of all people. For Catholics, American exceptionalism may be embraced in so far as it inspires a commitment to justice, compassion, and peace—values that align with the Gospel. But it must be tempered by an awareness of the Church’s teaching on the universal common good.

A Biblical and Christian Perspective on National Identity

The Bible offers principles that are both affirming and cautionary regarding national identity. In the Old Testament, God called Israel to be “a light to the nations” (Isaiah 49:6), emphasizing its unique mission to uphold God’s covenant. Yet, the prophets also warned Israel against pride and self-righteousness, emphasizing justice and compassion for foreigners and the marginalized (Leviticus 19:34, Jeremiah 22:3). Jesus’ teachings further expand on this, calling His followers to love not only their neighbors but also their enemies (Matthew 5:44) and to view themselves primarily as citizens of God’s Kingdom (John 18:36).

The early Church Fathers and theologians emphasized a Christian identity that transcends national boundaries. St. Augustine, in his City of God, wrote that Christians should see themselves as citizens of the heavenly city first, reminding believers that earthly affiliations are secondary. For Augustine, loyalty to God takes precedence over loyalty to any earthly nation, and national pride should never overshadow the call to love all people. Similarly, St. Thomas Aquinas argued that patriotism is virtuous only when it serves the greater purpose of justice and charity, both within and beyond one’s country.

Protestant perspectives, too, reflect this balance. Reinhold Niebuhr, an American theologian, critiqued American exceptionalism’s tendency toward self-righteousness in his work The Irony of American History, warning that it could blind Americans to their own flaws. Dr. Martin Luther King Jr., drawing on his Christian faith, urged Americans to live up to their nation’s ideals by pursuing justice for all, particularly those marginalized by society. King’s vision of America as a “beloved community” aligns closely with the Christian call to love and serve others without regard to borders.

Catholicism, Global Solidarity, and the Call for Humility

American exceptionalism’s emphasis on national greatness can sometimes conflict with the Catholic call to global solidarity. The Compendium of the Social Doctrine of the Church (451) underscores that Christians should prioritize the global common good, seeking solutions to issues that transcend national borders. Pope Benedict XVI’s encyclical Caritas in Veritate (“Charity in Truth”) further emphasizes the need for global cooperation and solidarity, urging nations to work together to solve common problems like poverty, environmental degradation, and human rights abuses.

Pope Francis has repeatedly called for humility and a recognition of humanity’s interconnectedness. His 2015 encyclical, Laudato Si’, advocates for a cooperative approach to caring for the planet, emphasizing that environmental issues require a collective response. For Catholics, this global outlook challenges any form of exceptionalism that risks isolationism or an “America first” mentality. Instead, Catholic teaching calls believers to consider their nation’s role as part of a larger global family, promoting peace, compassion, and shared responsibility.

Is American Exceptionalism Still Relevant?

The question of American exceptionalism’s relevance today is complex. In an increasingly globalized world, its value lies not in fostering national pride at the expense of other nations but in inspiring a commitment to justice, equality, and human rights. When viewed through the lens of Catholic teaching, American exceptionalism should ideally prompt Americans to seek ways of promoting the common good both at home and abroad.

For Catholics, pride in America’s democratic ideals can be compatible with faith when balanced by humility, respect for other cultures, and a dedication to global solidarity. Catholics may find value in American exceptionalism if it encourages the pursuit of universal values—freedom, justice, and equality—while remembering that these values are not unique to one nation but part of a broader human dignity rooted in the image of God (Genesis 1:27).

Conclusion: An Informed, Balanced Perspective

Catholics are called to view American exceptionalism with a discerning and balanced perspective. They are encouraged to appreciate their nation’s unique contributions to democracy and human rights while remembering that all nations are equal in dignity before God. The Church’s teachings on patriotism, solidarity, and the common good suggest that Catholics should resist any interpretation of exceptionalism that fosters division or self-interest, instead embracing a love for country that seeks the good of all humanity.

In the words of Pope Francis, “Let us seek out others and embrace the world as it is, without fear, for the Lord is with us.” For Catholics and other Christians, this means valuing their national heritage while remaining steadfast in their commitment to the Gospel’s call for love, justice, and peace for all people.