Catholic conundrums

Pope Francis at one year: Why intense focus on the papacy is bad for the Catholic Church

I quite like this article, particularly when it talks about the problems the Catholic Church faces in trying to resolve the contradictions which came out of Vatican 2.  (The fundamental one, which was brought into sharp focus in the minds of tens of millions of Catholics because of the Church's contemporaneous  rejection of the Pill, was the renewed emphasis on individual conscience, while insisting that a good Catholic conscience cannot disagree with the Church's pronouncements on matters such as contraception.)

This passage rings true:

These divisions, and the disputes they provoke, are mind-numbingly
familiar. What is a “faithful” Catholic to think about artificial birth
control; homosexuality and same-sex marriage; divorce; the exclusively
male, celibate priesthood; the possibility of electing bishops; the role
of the laity, especially women, in church decision-making; the
relationship between popes and bishops; religious pluralism; and clergy
sexual abuse and the unaccountability of the hierarchy? These and other
questions go to the heart of Catholic self-understanding, yet a church
notorious for valuing discipline and unanimity remains deeply divided on
all of them. Catholics on both sides of every issue claim to be the
true heirs of the Second Vatican Council. All agree that Vatican II
promulgated the most authoritative understanding of the church’s
teachings. Yet they read the council’s documents in diametrically
opposed ways.

How is that possible? The answer lies with the documents themselves.
On the one hand, the proclamations of Vatican II opened startling new
possibilities for how Catholics might engage both one another and those
outside the church: “The joys and the hopes, the griefs and the
anxieties of the men of this age, especially those who are poor or in
any way afflicted, these too are the joys and hopes, the griefs and
anxieties, of the followers of Christ,” the bishops insisted at Vatican
II, in an unprecedented spirit of ecumenism. At the same time, however,
the council effectively reaffirmed the Catholic absolutism of the past.
The distinguished Lutheran theologian George Lindbeck, an official
Protestant observer at Vatican II, described the resulting dilemma as
one in which “radical and fundamental ambiguities in the most
authoritative” statements promulgated by the council—including those on
papal infallibility, relations with other Christians, and the challenge
of reconciling Catholic tradition with the Bible—enabled those on
different sides of every neuralgic issue to find ample textual support
for their interpretations. “When the supreme law of the land directly
authorizes rival, perhaps contradictory, positions and provides no way
of settling the disputes,” Lindbeck concluded with genuine regret,
“conflict becomes inevitable and, unless changes are made in the supreme
law, irresolvable.”

Little has changed in the nearly 40 years since Lindbeck offered his assessment.