HOLY ORDERS.(The Talk of the Town)(Pope Benedict XVI)

Cardinals of the Church of Rome do not normally hold press conferences to spin their choices, but that is precisely what many of them did last Wednesday, less than a day after they named Cardinal Joseph Ratzinger, the Prefect of the Congregation for the Doctrine of the Faith, and arguably the most powerful person in the Vatican, to St. Peter's chair. They wanted the world to know that Ratzinger has a "great heart," that he is "compassionate," "collegial," even "shy"--that, in fact, it was shyness and humility that had made him seem so strict and pitiless in the job of doctrinal enforcer that he held for the past quarter of a century.

In his homily to his fellow-cardinals, on the first morning of their conclave, Cardinal Ratzinger had warned that modern society was threatened by a "dictatorship of relativism." But it might have been more accurate to say that it is threatened by a dictatorship of absolutisms, including his own. This is a world in the tightening grip of orthodoxy, of literal "truths" and crusading certainties, and early last week it was the hope of many Catholics that the Church would begin to break that grip and return to them the right to exercise their own consciences on matters that do not concern faith so much as the realities of their intimate lives: sexuality, celibacy, choice, the use of condoms in aids-ridden Africa, the use of birth control in the favelas and shantytowns of Central and South America, the acknowledgment that stem-cell research might conceivably be a gift from God.

The question of God and conscience, or, rather, the relation between God and conscience--the central question of Vatican II, and, as such, the source of immense hope to young Catholics in the nineteen-sixties and seventies--was so "deconstructed" (to risk a relativist term) in the twenty-six years of John Paul II's papacy that raising it now constitutes a kind of doctrinal heresy. Ratzinger maintained, with his friend and predecessor, that a well-ordered conscience is one that submits to the authority of the magisterium. So it is understandable that today those Catholics are asking who exactly is, and was, Joseph Ratzinger. Was he the Pope's man, the unbending instrument of John Paul II's insistent orthodoxy, or was he, at least in part, the motor of that orthodoxy, especially in the Pontiff's last years?

Most Popes of the last century--even John Paul II, for all his groundwork as a priest in Communist Poland--were elevated to that office from relative anonymity. Ratzinger does not have that advantage. He has been well known to Catholic intellectuals since the nineteen-seventies, when he battled Hans Kung, the liberal Swiss theologian and his mentor at the University of Tubingen, on questions of doctrinal dissension, and, as Archbishop of Munich, was instrumental in having Kung barred from teaching Catholic theology. And, of course, he has been very well known to most Catholics since the early eighties, when the Pope installed him at the Vatican. His agenda, or his orders, were always clear. During his first ten years as Prefect, the Jesuits were censured for challenging papal teachings on contraception, parts of their constitution were suspended, and their Vicar General, Vincent ...