If [Pope's Francis] media-generated popularity, fragile as that may turn out to be when the world discovers that the pope is really a Catholic, opens windows of possibility for explaining that divine mercy leads us to the truths God revealed to us (and inscribed into the world and into us), then his reanimation of the papacy will advance the "Church in permanent mission" for which he called in Evangelii Gaudium, which is the grand strategy document of his pontificate.

[When the Gospel seems to be interpreted in different ways] is the obvious challenge, perhaps even danger, here. By its very nature as a custodial office, the papacy can't be a Rorschach test, into which people read whatever they like - whatever they fear or hope for.

In the Vatican, if you don't get something new done quickly you may not get it done at all.

The colossal mess in Vatican finances that [Pope] Francis inherited has been cleaned up, and cleaned out. Real budgeting and accounting procedures are in place; so are real professionals, not somebody's nephew.

The pope [Francis] takes his vocabulary from his pastoral experience, not from the rhetorical tool kit of liberation theology, with its Marxist yammering about "center" and "periphery." The "peripheries," for Francis, are all those who have fallen through the cracks of late-modernity and post-modernity - in his native Argentina, because of colossal corruption, political and financial.

"You don't believe what you read in the papers about anything else; why do you believe it about the pope?" That's where I'd start.

When climate change gets some attention in a 100-page document, the most important parts of which will have to do with the theology of stewardship and the theology of "human ecology," it's almost certainly going to be rapturously embraced, or bitterly opposed, as a "global-warming encyclical," despite the evidence that it's much more broadly gauged than that.