What type of Christian announcement
is possible in today’s Europe?
The issue, first of all, calls for a twofold clarification:
the reading of the Weltanschauungen, which has
characterized today’s European reality; the shape
Christianity has to take so that the Gospel of the Kingdom
may contribute to the progress of cultural and religious
identity in welcoming differences. The very history of
the relationship between Christianity and European culture
is a witness of how decisive may be to grasp the interaction
between Christian values and processes of social and individual
building up. This will help to put in to evidence the negative
aspects of the process as well as to discern the positive
dimension of experiences and traditions which favoured
a dynamics of liberation and humanization in contemporary
history.
Socio-cultural context
1. Europe is a complex idea, which is the confluence
of a rapport at times friendly, often conflictual,
between the religious (Christian) dimension of life
and the search for cultural autonomy. We could well
say that in this nexus lies the specificity of the
European adventure of humanity: it is centered in affirming
the autonomy of the reality and liberty of the subject,
alongside the awareness of the potential of religion
as interpretation of life. Such a process is part of
the dynamics of secularization and of the process of
laicizing which recalls the novelty of the Biblical-Christian
religion.
From this dialogue, which has not been successful all
the times, emerges the structural complexity of the European
cultural history. Along the line, we can find the affirmation
of democracy, of the proclamation of men’s rights
and the ‘Christian’ ideas of the French Revolution
but, side by side, also the devastating violence of religious
wars and the cultural and political strives, apart from
the fight against any form or attempt of institutional
interference on the freedom of the individual.
If we wish to summarize we can pinpoint the following
traits
- the affirmation of the subject as a determining reference
point up to the extremes of individualism
- the preferential choice of democracy as a style of
organizing society, without stopping the ideological
arrogance of different forms of totalitarianism.
- the presence of a technocratic logic as a strategy
to transform society and improve quality of life.
- The emerging of religious forms
aiming at the ‘human-yet
too human’ of well-being and tranquility.
At the same time, within this
perspective, it appears a dominating paradox, which
was formulated by E. Böckenförde.
He stated that “modern society is not living only
by values which were not produced by it, but, on the
contrary, destroys those values upon which it depends
unconditionally. This is due to the fact that they constitute
its presupposition.” (1) .
2. On the front of Christianity, apart from undeniable
merits, history of its own presence has taken refuge
behind a rather flattering idea, which on the long run
may end up being destabilizing: it is the idea of self-understanding
as a civil religion translated, in fact, into the concept
of Christendom.
Its rather uncertain and wavering destiny along with
its decisive failure, sealed by the ecclesial separation
caused by the Reformation, had never been perceived in
depth as a need for rethinking Christian identity and
the evangelization processes. On the contrary, in its
being latently (and at times patently) opposed to modernity
and particularly to the value of secularization, it turned
upside down. As a result, society leaves aside religious
principles and political and cultural emancipation becomes
the password.
It has to be clarified, anyway, that “opposition
to modernity does not emerge from a rigid and mean attachment
to undeserved privileges. It has, as its origin, an interpretation
of the role of faith in the world, which was characterized
by such greatness that its failure appeared to be a tragic
anticipation of exile.” (2)
3 What are the issues which are interacting within the
complexity of the life forms in Europe? Without entering
into the complexity of the interpretation conflict, on
the horizon of post or late-modernity, we can single
out the sign of an epoch-making shift. It is a process
which is disenchanted towards some ideologies which have
deceived history up to the violent degenerations which
marked the excesses in the expected process of humanization
of the world.
“We find ourselves – writes John Paul II - before a widespread existential
fragmentation. A feeling of loneliness prevails; divisions and conflicts
are on the rise. Among other symptoms of this state of affairs, Europe is presently
witnessing the grave phenomenon of family crises and the weakening of the very
concept of the family, the continuation or resurfacing of ethnic conflicts,
the re-emergence of racism, interreligious tensions, a selfishness that closes
individuals and groups in upon themselves, a growing overall lack of concern
for ethics and an obsessive concern for personal interests and privileges.” (Ecclesia
in Europa, 8).
It is not a matter of giving way to a pessimist or tragic
vision of history leading to bewilderment. What matters,
rather, is the perception that what pertains to post-modern
critique is nothing else but the charge of unfinishedness of
those values preached by modernity: freedom, equality,
justice and the effort of building a world which may
be qualitatively attentive to man’s universal rights.
Post-modernity feels the discomfort caused by this vacuum
and probably the weakness of singling out constructive
paths.
It is not by chance that the beneficial effects produced
by the globalisation processes, through quick communication
and multiple exchange of information, carry along
also a time marked by new types of poverty, violence
and fundamentalisms created by a sort of homogenization.
Within this frame, we have to
underline an exclusive concentration on human resources,
which appears as an attempt for an “anthropology
without God and without Christ”( Ecclesia in Europa,
9).
In the end, on one side, the explanation
of the world is given without referring to the hypothesis
which is God. This implies giving up the perspectives of
creation and revelation in favour of scientific and technical
processes, which are exclusive of man. On the other side,
God’s
absence does not seem to create any uneasiness nor to represent
any problem. It appears to confirm that phenomenon of religious
indifference identify themselves as post-atheistic.(3)
Its peculiarity lies in a type of crisis which facilitates
the process of going back to religion. Nevertheless, it
would be superficial not to spot, in the nostalgia
for the Absolute and in the thirst for truth and authentic
values, a claim for a deeper reading of the present search
of the European man.
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