THE POLITICIAN. In endless newsbreaks that the more conspiratorially-minded might interpret as a Protestant plot to make us sick of the guy already, John Paul II has been memorialized as a man who changed the world. The evidence most often offered (besides his high media profile) is JPII's implacable resistance to Communism, especially as it invigorated the Polish Solidarity movement and thus precipitated the downfall of the Soviet Union.

Whether the Soviet Union could have been overthrown without JPII's help we may leave as an open question. It is undeniable that the late Pope energizetically de-Communized the Church. He struck early against the Liberation Theology movement in South America, which put Jesuit priests explicitly on the side of the poor against their exploiters.

In this JPII was especially craftly. At the Puebla Conference in 1979, JPII saw to it that the language of the Lib Theos was not erased, but turned to exalt the "authentic liberation of Man," as opposed to any petty concerns Man might have about the distribution of resources.

But his masterstroke came when Jesuit vicar general Pedro Arrupe, the patron of Liberation Theology, suffered a debilitating thrombosis in 1981. The Pope refused to acknowledge the successor Arrupe had ordained -- as was Jesuit custom -- and appointed his own man to run the Order till its Thirty-Third Congregation could meet in 1983. Jean Acouture, biographer of the Order, describes the manner in which the Papal hit was administered:

On October 6 Father O'Keefe was informed that Secretary of State Cardinal Casaroli (the pope's "prime minister") would be arriving at noon to see Father Arrupe.

Were the high officials of the Holy Office unaware that the titular General was no longer able to hold a conversation? Was it honorable to discuss a weighty matter with a seriously ill man when he had an entirely legal replacement? Father O'Keefe therefore went to meet the Cardinal at the door -- and was told that Casaroli had been ordered to see the sick man alone. Casaroli asked the vicar general to leave the infirmary.

Here let us leave the floor to historian Alain Woodrow, whose excellent account is obviously based on sound sources: "The visit lasted several minutes. Without saying a word, the Cardinal asked to be led to the front door. When he returned to Father Arrupe's bedside, Father O'Keefe found the Pope's letter, placed on a small table. The General was weeping."

The letter denied Arrupe's successor and replaced him with a "personal successor." This successor and all the forces of the Vatican soon cleansed the Jesuit order of the Lib Theo spirit Arrupe allowed to flourish. (This cleansing also extended into our own country: JPII also ordered a Jesuit priest serving as a liberal Democratic Congressman, Fr. Robert Drinan, to leave his seat.)

Though he moved aggressively against Marxist or quasi-Marxist assistance in the work of the Lord, JPII was far more lenient toward the forces of market capital. In his 1991 encyclical, JPII praised work as the fulfillment of man on earth -- "the essential framework for the legitimate pursuit of personal goals on the part of each individual" -- and profit as the measure of its success. He was completely in sync with contemporary business theory in acknowledging the growing importance of intellectual capital. He acknowledged the "marginalization" that deprived parts of the world might suffer because of this, but rather than call upon the Church Militant to help redress the problem -- no Lib Theo he! -- JPII called upon business itself to take care of it, through the "education of consumers" and "the formation of a strong sense of responsibility among people in the mass media." He allowed -- seemingly with a shrug -- "necessary intervention by public authorities." But JPII warned the forces of government not to interfere overmuch on behalf of a "welfare state," though he added -- perhaps nostalgically -- that unions on the order of Solidarity might have a place. The Church, meanwhile, would give "attention," and insist that the "tendency to claim that agnosticism and skeptical relativism are the philosophy and the basic attitude which correspond to democratic forms of political life" is false.

In this, and in his implacable opposition to abortion -- while leaving wiggle room for capital punishment, allowing "very rare" exceptions to official Church opposition (wiggle room that our rightists triumphantly emphasized in their talking points throughout this weekend) -- John Paul II essentially conducted himself as an American-style conservative. Was that what he was? I have a theory about that.

Years ago, in the reign of Paul VI, I knew a devout Catholic who believed that the Pope was conducting himself as if the world were in its last days -- that he was trying to encourage the remaining faithful to get right with God before the last trumpet sounded. John Paul II, I think, had more or less written off the West -- except as an income stream -- but had an eye on other regions. His tireless travel, like our own crusades, was mostly devoted those areas less acquainted with peace and freedom (and capitalism, and individual liberty) than our own, regions where he may have imagined there was hope for renewal.

Though he railed against our "culture of death," JPII never put the Church in direct confrontation with it on our turf. It may be that, when he retrenched Liberation Theology, he was just swatting down Marxism -- or it may be that he was acknowledging that our hemisphere was for the time being lost, and that only a worldwide revival based in Southeast Asia, Africa, and Eastern Europe -- places that are effectively at Year Zero, where Church law could one day become, as it was in the West in centuries past, the law of the land -- could redress the balance.

Whatever his reasoning, Pope John Paul II worked tirelessly in the interests of a Church that I left many years ago. Any resemblance between those interests and the interests of Jesus of Nazareth are, I assure you, purely coincidental.