La Chiesa immobile. Francesco e la rivoluzione mancata

During these first five years of his pontificate Pope Francis has been spoken of as a true revolutionary interested in radically changing the Church. But is this really true?
Pope Francis has barely reformed anything. His undoubted gifts as communicator and spiritual leader distract public opinion from the complete paralysis of the Church’s structural change process.
The great knots that stand before any Catholic reformer have always been the reform of the Curia, and as a consequence the form of the government of the universal Church, the moral doctrine and sexuality, the compulsory celibacy for the clergy and finally, the role of women within the Church. This book reconstructs the replies of Francis to each of these points, his concrete acts and his decisions. Even though you might have different perceptions about him, the truth is that the position of the papacy on all these fronts is decidedly disappointing, and almost non-existent. Why has nothing changed structurally? Why did Francis reform so little? According to the author - expert and esteemed connoisseur of the Catholic world - the Argentinian pope (helped in this effort by the unchanged Roman curial apparatus) came to the conclusion that reforming the Church is complicated, risky and ultimately quite useless. In fact, the organization enjoys a discrete health, at least outside of Europe. On this last continent, the Catholic Church suffers from a decline similar to that of all other great religious institutions. The cause of this is the process of secularization that can not be stopped by any reform. In this situation, it seems preferable to the top Catholics to keep the current characteristics of the organization intact rather than to venture along unknown paths.
To satisfy a public opinion which is hungry for change and modernization, the ‘non-reformist’ pope gives great importance to social and economic issues. In these areas the pope and the Catholic hierarchs in general have no direct responsibilities, and therefore, will never be held accountable for their actions. Even the generous and generalized ‘politics of friendship’ within and outside the ecclesial body, which aims at integrating and welcoming everyone within the institution, is totally extraneous to substantial forms of renewal. The ‘distraction’ from the actual reforms is then additionally involuntarily favored by the ‘enemies of the pope’, a super marginal and peripheral minority, which gets significant media attention and contributes to give the (fake) impression of a revolutionary pontificate hindered by the internal bureaucracy.