The Role of Churches engaging with a Changing Europe: Christian Faith as a Residue or as a potential? The Joseph Winter Lecture, held in the Sandal Methodist Church, Wakefield (GB) on Friday 7 October 2016. (before proofreading) (original) (raw)

Never in human history have so many changes happened in such a short space of time. The central question of this lecture is: Christian Faith as residue or potential for Europe? I look into the past, in the present and to the future. And the first conclusion is that there is much more to religion – notably the Abrahamic religions - than Religion. It is not about religious sensibility properly speaking. It’s also about our cultural asset, not least our political cultural asset – and consequently our identitarian asset. One of the fundamental principles of the modern faith is that it is possible to draw a line between the private and the public sphere. I’m not sure this works. Climat change, bioethics and democratic citizenship are all in the public sphere. On top the offices of the Conference of European Churches in Brussels have been shocked by other events. We’ve seen the last months outrageous attempts to terrorize innocent civilians in Paris; in Brussels; in Bagdad… We all agree that this is an attack on all of humanity and the universal values that we share. In Eastern Europe, Ukraine is threatening our vision of a Europe that is whole, free and at peace. And it seems to threaten the progress that's been made since the end of the Cold War. We betray our most noble past as Christians and Christian churches in Europe if we were to deny the possibility of movement, the possibility of progress; if we were to let cynicism consume us and fear overwhelm us. Do we participate in a politics of cynicism or do we participate in a politics of hope? The question is whether we spend that time focused on what pushes us apart, or whether we commit ourselves to an effort -- a sustained effort -- to find common ground, to focus on the future. It's easier to blame others than to look inward. It's easier to see what is different about someone than to find the things we share. But we should choose the right path, not just the easy path. For however slow, however incomplete, however harshly, loudly, rudely challenged at each point along our journey, together we can build a world with perspective, to hold fast to our values, to see ourselves in each other.

To be Christian is to Rescue Europe – a book review.

academia.edu, 2021

Contemporary opposition to Christianity in Europe is illogical. Liberals scapegoat Christians for their own purposes. Anti-clericalism is massive. Europe is left with nothing but positivism. Although seemingly in favour of some rationalisation of the Gospel, Pera considers belief in God to be necessary for effective morality. Today’s multiculturalism is, according to Pera, groundless. We need not be concerned about Christianity’s becoming in an unhealthy way ‘fundamentalist’, because of its own deeply rooted profoundly implicit teachings on love. Contemporary liberalism is endeavouring to fulfil two opposing requirements, of justice and of freedom. This effort is turning states into being controlling and totalitarian (p49). Meanwhile, contemporary democracy is put at risk through a rising trend of key morally-related decisions being made by non-elected bodies, such as the legislature.

The Quiet Continent: Religion and Politics in Europe

The Political Quarterly, 2000

The Quiet Continent: Religion and Politics in Europe CO L IN CR OUCH Compared with the other world regions discussed in this book, contemporary Europe seems religiously to be a very placid place. While large majorities of European populations still profess to basic beliefs in God, participation in public acts of worship has dropped to low levels in most countries. 1 In those where it remains relatively high (mainly Ireland, Italy and Poland), it is nevertheless declining rapidly. Behavioural adherence to church teachings also seems to have experienced a severe collapse; the fact that two of the most Catholic countries in Europe (Italy and Spain) now have lower birth rates than highly secular, post-Lutheran Scandinavia provides an eloquent indicator of this. With reference to the theme of principal interest to this volumeÐthe relationship between religion and politicsÐthere is a similar story of passivity and decline. From the 1970s onwards, the Catholic Church suered reversals on public policy issues close to its concernsÐdivorce, contraception and abortionÐin Germany, Italy, Spain and more recently Ireland, sometimes in popular referenda among nominally Catholic populations. Meanwhile mainstream Protestant churches long ago gave up trying to exercise much political muscle. The main political achievements of 20th century European Christianity, the Christian democratic parties, were during the 1990s beset with ®nancial and other moral scandals in Italy, Germany and Belgium. While socialist and other parties often shared these problems, they have struck fundamental blows at Christian democracy's claim to moral status. European Christianity shows few signs of the fundamentalist enthusiasm aecting Christianity in both the USA and many parts of Latin America, a fact which currently leads American Christianity more closely to resemble Islam or Hinduism than its European sister. 2 It is also notable that European Christian quietude extends to both eastern and western parts of the continent. A widely anticipated revival of religion in Eastern Europe following the fall of communism has failed to materialise. While this might have been expected in Orthodox lands, where national churches had come to terms with the Soviet state in the same way that they had for centuries with previous regimes, it has been more surprising in former Catholic countries. This is particularly so in Poland, virtually the most Catholic country in Europe, where the Church had played a major role in organising opposition to the communist regime through its support of the Solidarnosc movement, and through the work of Karol Woytila, the Polish Pope John Paul II. This inability of the east European Christian churches to take advantage of the collapse of communism

Market-State or Commonwealth? Europe's Christian Heritage and the Future of the European Polity

God and the EU, 2016

The euro crisis is changing the foundations and finalities of the European Union. Amidst the combined banking and sovereign debt crisis, eurozone members have begun to put in place a banking and a fiscal union that will increasingly fuse centralised state power with an increasingly interdependent single market. In their current configuration, the single market and single currency undermine the principles of solidarity (providing mutual assistance to the most needy among Europe’s peoples and nations) and subsidiarity (self-government at the most appropriate level in accordance with the dignity of the person and human flourishing). Connected with this priority of the economic over the social is a tendency to subordinate interpersonal relationships to the central state and the global market that converge at the expense of intermediary institutions such as professional associations, trade unions, universities, free hospitals, friendly societies, artisanal producers, manufacturing and trading guilds, or religious communities. Thus the European integration and enlargement processes are part of a wider logic of disembedding the economy from society and re-embedding social relations in economic transactions, as Karl Polanyi showed. This chapter argues that the European project blends bureaucratic collectivisation with commercial commodification that Catholic Social Teaching and cognate traditions in Anglicanism and Eastern Orthodoxy reject as false alternatives. The European ‘market-state’ undermines Europe’s shared cultural identity and hollows out the universal values derived from the Christian synthesis of ancient with biblical virtues on which vibrant democracies and market economies depend. The chapter also argues the, to some, surprising thesis that Europe’s Christian heritage is a source of both social solidarity and religious pluralism that offers key resources to shape the future of the European polity across the wider Europe and the whole world. Section 1 traces the rise of Europe’s secular ‘market-states’. Section 2 analyses the EU’s contemporary crisis, which is not primarily about the ‘democratic deficit’ but rather a lack of legitimacy. Section 3 describes the emerging shape of Europe in terms of a multispeed EU and a multipolar polity, in particular the centrifugal forces that deepen divisions between (1) the euro-area core and periphery; (2) Eurozone members (and candidates) and the rest of the EU; (3) the Union and other European powers (e.g. Russia, Ukraine and Turkey), as well as North African and Near Eastern countries which are part of the wider European orbit. Section 4 contrasts the EU’s evolution towards a ‘market-state’ with a civic commonwealth: whereas the former transfers powers to the centre under the guise of a federal model that is supposed to provide a lock on centralisation, the latter is a voluntary association of nations and peoples with a shared social imaginary that can command popular assent and address the legitimacy crisis. Section 5 suggests that the EU remains a vestigially Christian polity whose roots go back to Christianity’s fusion of Greco-Roman thought with biblical revelation, in particular the blending of philosophy, law and virtue ethics with the revealed logos and the theological virtues of faith, hope and charity. This unique legacy has shaped a common culture that can help re-embed states and markets in the interpersonal relations of civil society and integrate other faiths communities in a shared public realm.

Towards a “U-turn” by the Churches: How (Not) to Possibilise the Future

Religion & Theology, 2012

How can churches (re)connect with people’s spiritual needs? The article starts by positing that churches have two focuses: the first is the moral and spiritual growth of persons, the second is social forms of life in which their moral and spiritual identity finds its goal and meaning. Next we examine how our social life forms are challenged by complexity and change in our society. This late modern situation is analysed with reference to two processes: globalisation (Zürn) and acceleration (Hartmut Rosa). Organisations like churches need to handle this complex, constantly changing new reality by making decisions based on an emerging future (Peter M. Senge, C. Otto Scharmer). This orientation to the future shifts the core questions facing the churches from what and how we are to who we are. Who are we as church leaders? As individual believers? As a community of believers? For answers to these questions we must look to the future, not the past. That is the theological challenge of a “...

Christianity the Soul of Europe

2024

Europe has a Christian soul. The values, customs, and institutions of the social life of the European nations crystallised under the animating influence of Christ's gospel. One can speak of the inalienability of Christianity on the old continent. There is an inextricable bond between Europe and Christianity. Following Joseph Ratzinger, the article presents European values and ideas growing out of the Christian heritage: humanism of the Incarnation, the primacy of spiritual values, the subordination of law and democracy to eunomy, a rational approach to reality, the dignity of conscience and recognition of its rights, the culture of love of neighbour and social justice, the idea of fraternity, and religious-political dualism in the relationship between the state and the Church. Maintaining Europe's Christian identity is therefore a task for Christians and all those who want its characteristic ideas and institutions to survive.

Christian Europe Redux (Journal of Common Market Studies 2023)

The notion of 'Christian Europe' has returned with a vengeance in recent times. It figures prominently in the political rhetoric of conservative nationalists, who link appeals to Europe's Christian heritage and identity to avowedly illiberal political projects. This paper examines this revived idea of Christian Europe by contrasting it with the meanings that prominent Christian Democratic leaders ascribed to the term in the postwar era. This contrast is insightful because it reveals what is distinctive about present understandings of Christian Europe, and it is politically relevant because some of the most committed contemporary proponents of Christian Europe claim to be 'true' Christian Democrats. Using Ernst-Wolfgang Böckenförde's work on the emergence of the modern state as a broad analytical frame, I show that today's visions of Christian Europe are more modern, statist and secular than their postwar counterparts.

(Guy Liagre Series Editor) The New CEC: The Churches’ Engagement with a Changing Europe

Globethics.net CEC Flash 1 Guy Liagre (ed.), The New CEC: The Churches’ Engagement with a Changing Europe Geneva: Globethics.net, 2015, 2015

The great European adventure is not a recent phenomenon. It reaches deep into European history, spanning centuries and bringing together the stories of many people, cultures, and societies. Our contemporary efforts to build Europe have grown from these deep roots. As a consequence, European history is not the history of a single idea or single tradition; on the contrary it is a history that allowed several ideas to emerge.This short volume holds just a few of the voices and ideas that will contribute to the renewal and reimagining of the Conference of European Churches. The contributions are political and theological, reflective and prescriptive, critical and hopeful. In each, you will find seeds for your own reflections on the future of CEC and our mission in Europe.

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