ABSTRACT
Even early proponents of a liberal version of Catholicism focused on the central power of the Pope. They had some influence, but were usually excommunicated. Gradually, a liberal official view emerges on social matters, but not in theology. As inter-war theologians call for renewal, personal spirituality becomes more accepted; the laity gets a greater role. There is more critical study of texts, and liturgical reform is undertaken. French Dominicans foster the Nouvelle Théologie. They are put down by Pius XII: theologians should not proclaim personal views. John XXIII calls Vatican II and promotes the aggiornamento. Later, Dutch Catholic progressives are brought to heel by Rome. Encyclicals continue enlightened in the social field, unyieldingly traditional on theology, notably on sexual issues. Humanae Vitae was challenged by 600 theologians in the USA. Polish Pope John Paul II calls for a halt to questioning of church doctrine; there is no substantial change under Pope Benedict. Pope Francis may be more open. Feminist theology in the Catholic Church is discussed. Reactions of lay Catholic traditionalists to Catholic liberals are briefly examined. Even though at the grassroots there is much diversity and difference of opinion, ultimately the Pope determines how far liberalism is acceptable.
