When I heard the news that pope Francis had passed away, I was reminded of the discussions when he was elected to succeed pope Benedict. He was the first pope from ‘the global south’, was seen as relatively progressive, and the choice of the name Francis (a saint who chose poverty and communication with animals above luxury and status) was quite interesting. I remember one conversation particularly well: a colleague, a sociologist of religion, expressed the hope that the papacy of Francis would move the Catholic Church away from its focus on what he called ‘the pelvic issues’. 

Although the phrase was new to me, I immediately understood it as a shorthand for what many progressive Catholics (and non-Catholic progressives) see as the outdated stance of the Vatican on contraceptives, the role of women in the church, homosexuality and all the many issues related to these topics. Around the time of Vatican II, it seemed that there was room for change in the Catholic doctrines, which had been resolutely ‘anti-Malthusian’ (against limiting population growth) since the 19th century, might change. This hope was dashed by the publication of Humanae Vitae in 1968, reaffirming and explicating the Vatican stance on marriage and contraceptives. Since then, the church has not notably moved doctrinally on the so-called pelvic issues. 

With approximately 1,3 billion Catholics worldwide, it is not an understatement to say that whoever fulfills the office of the pope is the most powerful man on earth when it comes to influencing how societies regulate sexuality and reproduction. In addition, he can influence the direction of the institution he heads on women leadership, priesthood and celibacy. 

Pope Francis has indeed moved the church away somewhat from the pelvic issues, focusing on poverty, refugees and climate change. Yet, it has proven impossible to move away from them completely, and his legacy is mixed: he has not really addressed sexual abuse in the Catholic church, has promoted women in leadership positions while blocking any discussion on female priests, and has in recent years spoken out against what he called the dangers of ‘gender ideology’ and homosexuality while at the same time allowing same-sex unions to receive a blessing. In the meantime, his papacy has seen the rise of a global conservative counter movement against LGBTQI+ and sexual and reproductive health and rights has emerged, bringing together both religious and non-religious leaders, organizations and influencers. 

The Catholic Church plays a key role in this counter movement, even while progressive Catholics and theologians and the actual life choices of Catholics move in a different direction. It is an institution with very deep historical roots in many different countries, a seat at the UN and at other global policy making bodies, it has historically shaped the institution of marriage and promoted particular ‘gender ideologies’ (yes, the Vatican has gender ideologies!), shaping and modelling ideals of feminity, masculinity and family. This means that Catholic doctrines and values have a lingering and sometimes revitalized mobilizing force in this global backlash and all the local and national culture wars raging everywhere.

I am not a Vatican watcher at all. However, as a social scientist studying the intersections between religion, gender and sexuality, I will definitely be watching to see who will be elected to become the most powerful man on earth to affect global debates and policies on the ‘pelvic issues’.