On July 13th, Civiltà Cattolica,a Jesuit periodical from Rome, published an article that was largely critical of American culture. The very next day, Samuel Gregg, director of research at the Acton Institute, responded in the Catholic World Report with an article titled “On that strange, disturbing, and anti-American ‘Civiltà Cattolica’ article.”

Gregg states:

This brings me to a very odd article that recently appeared in La Civiltà Cattolica: the Italian Jesuit periodical published twice a month and which enjoys a quasi-official status inasmuch as the Vatican’s Secretariat of State exercises oversight over the articles it publishes. Entitled “Evangelical Fundamentalism and Catholic Integralism in the USA: A Surprising Ecumenism,” its authors Father Antonio Spadaro SJ (Civiltà Cattolica’s Editor-in-chief)and Rev. Marcelo Figueroa (a Presbyterian pastor who is Editor-in-chief of L’Osservatore Romano’s Argentinean edition), make various assertions about specific political and religious trends in the United States: claims which are, at best, tenuous and certainly badly informed.

Consider, for instance, the authors’ analogy between the theological outlook of particular strands of American Evangelicalism and ISIS. As far as I am aware, American self-described fundamentalists are not destroying 2000 year-old architectural treasures, decapitating Muslims, crucifying Middle Eastern Christians, promoting vile anti-Semitic literature, or slaughtering octogenarian French priests. Another questionable contention made in the article is that the Holy Roman Empire was constituted as an effort to realize the Kingdom of God on earth. This particular analysis e as news to serious historians of plicated political entity which became, as the saying goes, neither Holy nor Roman nor an Empire.

. . .

No doubt, Evangelical scholars and others will highlight the many problems characterizing the article’s grasp of the history of Evangelical Christianity and fundamentalism in America. One agnostic friend of mine who happens to be a leading historian of American Evangelicalism at a prestigious secular university described the article’s take on this subject to me as “laughably ignorant.” I also suspect Rev. Figueroa and Father Spadaro are oblivious, for instance, to many Evangelicals’ embrace of natural law thinking in recent decades: something that, by definition, immunizes any serious Christian from fideist tendencies. But two particular claims made by the authors require a more detailed response.

. . .

People—including the pope and his advisors—are free to form views of different nations and the conduct of international affairs. No one expects the bishop of Rome to be uncritical of the United States, or any other country. There is plenty to criticize about America, just as there is to criticize about Argentina (such the economic delusions, systematic envy, and personality-cults encouraged by the poison of Peronism) or Italy (such as the corruption and rampant clientelism in its political and economic culture to which Vatican officials and Italian clerics have not, sadly, proved immune).

Nevertheless, the development of such views should be informed by careful reflection, mand of detail, and an accurate understanding of the history and development of a country. Regrettably, these are lacking in the Spadaro-Figueroa article—and it shows. The greatest damage, however, is to the Holy See’s credibility as a serious contributor to international affairs. And that benefits no one, least of all Pope Francis

To read the full article, click here.